The works of John Owen

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Owen, John, 1616-1683.
The works of John Owen

THE

WORKS

JOHN OWEN, D.D.

BY THE REV. WILLIAM H. GOOLD,

EDINBURGH.

VOL. IY.

NEW YORK:

ROBERT CARTER & BROTHERS,

2 8 5 BROADWAY.

M.DCCC.LII.

CONTENTS OF VOLUME IY.

nNETMATOAOriA*

OK,

A DISCOURSE CONCERNING THE HOLY SPIRIT-CONTINUED.

[BOOK VI., PART I.]

THE REASON OF FAITH.

Chap. Park

Prefatory Note by the Editor, ...... 4

Preface, ......... 5

I. — The subject stated — Preliminary remarks, .... 7

II. — What it is infallibly to believe the Scripture to be the word of God, af-
firmed, . . . . . . . . .15

III. — Sundry convincing external arguments for divine revelation, . . 20

IV. — Moral certainty, the result of external arguments, insufiicient, . 47

V. — Divine revelation itself the only foundation and reason of faith, . 69
VI. — The nature of divine revelations— Their self-evidencing power considered,

particularly that of the Scriptures as the word of God, . . 82

VII. -Inferences from the whole— Some objections answered, . .100

Appendix, ..... .... 109

[BOOK VI., PART II]

CAUSES, WAYS, AND MEANS OF UNDERSTANDING THE MIND OF GOD.

Prefatory Note by the Editor, . . . . . .118

The Preface, ......... 119

I. — Usurpation of the chui'ch of Rome with reference unto the interpretation
of the Scripture, or right understanding of the mind of God therein —
Right and ability of all believers as to their own duty herein asserted —
Impoi-tancc of the truth proposed — The main question stated — The prin-
cipal efficient cause of the understanding which believers have in the
mind and will of God as revealed in the Scriptures, the Spirit of God
himself— General assertions to be proved — Declared in sundry particu-
lars— Inferences from them, . . . . . .121

IV CONTENTS.

Chap. Fags

II. — The general assertion confirmed with testimonies of the Scripture— Ps.
cxix. 18 opened at large— Objections answered — 2 Cor. iii. 13-18, Isa.
xxv. 7, explained— Luke xxiv. 44, 45, opened— Eph. i. 17-19 explained
and pleaded in confirmation of the truth — Hos. xiv. 9, . . 127

III.— Other testimonies pleaded in confirmation of the same truth — John xvi. 13
opened— How far all true believers are infallibly led into all truth de-
clared, and the manner how they are so— 1 John ii. 20, 27, explained—
What assurance of the truth they have who are tauglit of God— Eph.
iv. 11; Job xxxvi. 22; John vi. 45— Practical truths inferred from the
assertion proved, ........ 142

IV.— The especial work of the Holy Spirit in the illumination of our minds unto
the understanding of the Scripture declared and vindicated— Objections
proposed and answered— The nature of the work asserted — Ps. cxix. IS;
Eph. i. 18; Luke xxiv. 45; 1 Pet. ii. 9; Col i. 13; 1 John v. 20, opened
and vindicated, ........ 161

V.— Causes of the ignorance of the mind of God revealed in the Scripture, and

of errors about it — What they are, and how they are removed, . 174

VI. — The work of tbe Holy Spirit in the composing and disposal of the Scrip-
ture as a means of sacred illumination — The perspicuity of the Scripture
unto the understanding of the mind of God declared and vindicated, 187

VII. — Means to be used for the right understanding of the mind of God in the

Scripture— Those which are prescribed in a way of duty, . . 199

VIII. — The second sort of means for the interpretation of the Scripture, which

are disciplinarian, ....... 209

IX.— Helps ecclesiastical in the interpretation of the Scripture, . . 226

[BOOK VIL]

A DISCOURSE OF THE WORK OF THE HOLY SPIRIT LN PRAYER,

Prefatory Note by the Editor, ...... 236

Preface to the Reader, ....... 237

" I.— The use of prayer, and the work of the Holy Spirit therein, . . 251

• II.— Zech. xii. 10 opened and vindicated, ..... 254

III.— Gal. iv 6 opened and vindicated, ...... 265

IV.— The nature of prayer— Rom. viii. 26 opened and vindicated, . . 271

* V.— The work of the Holy Spirit as to the matter of prayer, . . 277

VI.— The due manner of prayer, wherein it doth consist, . . . 287
VIL— The nature of prayer in general, with respect unto forms of prayer and

vocal prayer -Eph. vi. IS opened and vindicated, . .297

VIII— The duty of external prayer by virtue of a spiritual gift explained and

vindicated, ........ 301

IX.— Duties inferred from the preceding discourse, . . . .315

X.— Of mental prayer as pretended unto by some in the church of Rome, . 328

XL— Prescribed forms of prayer examined, ..... 338

[BOOK VIII.]

A DISCOURSE ON THE HOLY SPIRIT AS A COMFORTER.

Prefatory Note by the Editor, ...... 352

The Preface, .... . 353

CONTENTS. V

Chap. Page

I. — The Holy Ghost the comforter of the church by way of office — How he is
the church's advocate — John xiv. 16; 1 John ii. 1, 2; John xvi. 8-11

opened, ...... . . 355

II. — General adjuncts or properties of the office of a comforter, as exercised by

the Holy Spirit, ........ 368

III. — Unto whom the Holy Spirit is promised and given as a comforter, or the

object of his acting in this office, ..... 379

IV. — Inhabitation of the Spirit the first thing promised, . . . 383
V. — Particular actings of the Holy Spirit as a comforter — How he is an unc-
tion, 389

VI.— The Spirit a seal, and how, ....... 399

VII — The Spirit an earnest, and how, ... ... 407

The application of the foregoing Discourse, - . .413

[BOOK IX.]

A DISCOUBSE OF SPIRITUAL GIFTS.

I. — Spiritual gifts, their names and signification, .... 420

II. — Differences between spiritual gifts and saving grace, . . . 425

III.— Of gilts and offices extraordinary; and first of offices, . . . 438

IV. — Extraordinary spiritual gifts, 1 Cor. xii. 5-11, .... 453

V. — The original, duration, use, and end, of extraordinary spiritual gifts, 474
VI.— Of ordinary gifts of the Spirit —The grant, institution, use, benefit, end,

and continuance of the ministry, ..... 486

VII. — Of spiritual gifts enabling the ministry to the exercise and discharge of

their trust and office, ....... 498

VIII.— Of the gifts of the Spirit with respect unto doctrine, worship, and rule

— How attained and improved, ... ... 508

nNETMATOAOriA"

OK,

A DISCOURSE CONCERNING THE HOLY SPIRIT,

CONTINUED:

EMBRACING THE CONSIDERATION OF

HIS WORK AS THE SPIRIT OF ILLUMINATION, OF SUPPLICATION,

OF CONSOLATION, AND AS THE IMMEDIATE AUTHOR

OF ALL SPIRITUAL OFFICES AND GIFTS.

vol. rv.

THE REASON OF FAITH;

AN AN^ER UNTO THAT INQUIRY, " WHEREFORE WE BELIEVE THE
SCRIPTURE TO BE THE WORD OF GOD;"

THE CAUSES AND NATURE OF THAT FAITH WHEREWITH WE DO SO :

THE GROUNDS WHEREON THE HOLT SCRIPTURE IS BELIEVED TO BE THE 'WORD OF GOD WITH
FAITH DIVINE AND SUPERNATURAL ARE DECLARED AND VINDICATED.

BY JOHN OWEN, D.D.

If they hear not Moses and the prophets, neither will they be persuaded, though one rose
from the dead.— Lcke xvi. 31.

LONDON: 1677.

PREFATORY NOTE.

Thb subject of this treatise belongs to the office of the Holy Spirit in illuminating the
minds of believers. It is the first part of what may be regarded as the sixth book in the
work of our author on the dispensation and operations of the Spirit, and is occupied with
an answer to the question, on what grounds, or for what reason, we believe the Scrip-
ture to be the word of God. When it was published, the novel views of the Friends, to
whom Owen frequently in his work on the Spirit alludes, had become extensively known.
Barclay's famous "Apology for the True Christian Divinity" had just appeared ; in which
their views received the advantage of a scientific treatment and formal exhibition. The
essential principle of the system is "the inward light" ascribed to every man, conse-
quent upon a peculiar tenet, according to which the operation of the Holy Spirit in his
office of illumination is universal,— so universal that even where the facts of the gospel
are utterly unknown, as in heathen countries, this light exists in every man, and by
due submission to its guidance he would be saved. How far this notion was simply
a mistaken recoil to an opposite extreme from the high views of ecclesiastical prero-
gative which certain divines of the Church of England were fond of urging, is an in-
quiry scarcely within our province. It is an instructive fact, however, that mysticism,
in claiming a special inspiration for every man, manifests no very remote affinity with
the modern scepticism that admits the inspiration of Scripture, but only in such a sense
as makes inspiration common to all authorship. However wide and vital may be the
discrepancy in other respects between the mystic and the sceptic, in this principle they
seem at one ; and they are at one also to some extent in the practical tendencies it en-
genders, such as the disparagement of the Scriptures as an objective rule of faith and
life. The Scriptures, according to the Friends, are only " a secondary rule, ^lbordinate
to the Spirit," or, in other words, to the inward light.

In opposition to such principles, the authority, sufficiency, and infallibility, of the
Scriptures, were ably proved by many writers of the Church of England ; whose services
in this department are freely acknowledged in this treatise. Somewhat rationalistic in
their spirit, however, and driven perhaps to a greater rationalism of tone by the fanatical
excesses which they sought to rebuke, they stated the question in such terms as super-
seded the necessity of supernatural influence in order to the production of saving faith
in the divine word ; and even such a writer as Tillotson speaks vaguely about " the prin-
ciples of natural religion" governing all our reasonings about the evidence and interpre-
tation of revealed truth. If Owen, therefore, affirmed the necessity of the Spirit for the
due credence of revelation, he might be confounded with " the professors of the inward
light ;" and he actually was charged by divines of the class to which we have alluded
with this and kindred errors. If, on the other hand, he affirmed the competency of the
external evidences of revelation to produce a conviction of its divine authority, it might
be insinuated or fancied that he was overlooking the work of the Spirit as the source
of faith. It is his object to show that, in truth, he was committed to neither extreme;
that while external arguments deserve and must be allowed their proper weight, the faith
by which we receive Scripture must be the same in origin and essence with the faith by
which we receive the truths contained in it ; that faith of this description implies the
effectual illumination of the Holy Spirit ; and that in this illumination there is no par-
ticular and internal testimony, equivalent to inspiration or to an immediate revelation
from God, to each believer personally. The Spirit is the efficient came by which faith is
implanted ; but not the objective ground on which our faith rests. The objective ground
or reason of faith, according to our author, is " the authority and veracity of God reveal-
ing themselves in the Scripture and by it ;" and Scripture must be received for its own
sake, as the word of God, apart from external arguments and authoritative testimony.
The grounds on which it is thus to be received resolve themselves into what is now known
by the designation of the experimental evidence in favour of Christianity, — the renew-
ing and sanctifying effect of divine truth on the mind. It might be objected, that if the
Spirit be requisite to appreciate the force of the Christian evidence, so as to acquire true
and proper faith in Scripture as the word of God, men who do not enjoy spiritual en-
lightenment would be free from any obligation to receive it as divine. The treatise is
fitly closed by a brief but satisfactory reply to this and similar objections.

It has sometimes been questioned if Owen, with all his excellencies and gifts, has any
claim to be regarded as an original thinker. This treatise of itself substantiates such a
claim in his behalf. It is the first recognition of the experimental evidence of Christi-
anity,—that great branch in the varied evidences of our faith to which the bulk of plain
Christians, unable to overtake or even comprehend the voluminous authorship on the
subject of the external evidences, stand indebted for the clearness and strength of their
religious convictions. It could not be the first discovery of this evidence, for its nature
implies that it had been in operation ever since revelation dawned on the race; but Owen
has the merit of first distinctly and formally recognising its existence and value. He
seems to have been himself quite aware of the freshness and importance of the line of
thought on which he had entered, for, anxious to make his argument clear, he has him-
self in the appendix supplied an abstract and analysis of it, and accompanied it with
some testimonies from various authors in confirmation of the premises on which his con-
clusions rest. The treatise was published in 1677, without any division into chapters.
We borrow, from a subsequent edition, a division of this sort, by which the steps in the
reasoning are indicated.— Ed.

PREFACE.

Having added a brief account of the design, order, and method of the ensuing
discourse in an appendix at the close of it, I shall not here detain the reader with
the proposal of them ; yet some few things remain which I judge it necessary to
mind him of. Be he who he will, I am sure we shall not differ about the weight
of the argument in hand; for whether it be the truth we contend for or other-
wise, yet it will not be denied but that the determination of it, and the settling of
the minds of men about it, are of the highest concernment unto them. But where-
as so much hath been written of late by others on this subject, any farther debate
of it may seem either needless or unseasonable. Something, therefore, may be
spoken to evidence that the reader is not imposed on by that which may absolutely
fall under either of these characters. Had the end in and by these discourses
been effectually accomplished, it had been altogether useless to renew an endea-
vour unto the same purpose ; but whereas an opposition unto the Scripture, and
the grounds whereon we believe it to be a divine revelation, is still openly con-
tinued amongst us, a continuation of the defence of the one and the other cannot
reasonably be judged either needless or unseasonable. Besides, most of the dis-
courses published of late on this subject have had their peculiar designs, wherein
that here tendered is not expressly engaged: for some of them do principally aim
to prove that we have sufficient grounds to believe the Scripture, without any re-
course unto or reliance upon the authoritative proposal of the church of Rome;
which they have sufficiently evinced, beyond any possibility of rational contradic-
tion from their adversaries. Others have pleaded and vindicated those rational
considerations whereby our assent unto the divine original of it is fortified and
confirmed, against the exceptions and objections of such whose love of sin and re-
solutions to live therein tempt them to seek for shelter in an atheistical contempt
of the authority of God, evidencing itself therein. But as neither of these are
utterly neglected in the ensuing discourse, so the peculiar design of it is of another
nature; for the inquiries managed therein, — namely, What is the obligation upon
us to believe the Scripture to be the word of God? What are the causes and what
is the nature of that faith whereby we do so ? What it rests on and is resolved into,
so as to become a divine and acceptable duty? — do respect the consciences of men
immediately, and the way whereby they may come to rest and assurance in believing.
Whereas, therefore, it is evident that many are often shaken in their minds with
those atheistical objections against the divine original and authority of the Scrip-
ture which they frequently meet withal, [and] that many know not how to extricate
themselves from the ensnaring questions that they are often attacked withal about
them, — not for want of a due assent unto them, but of a right understanding what
is the true and formal reason of that assent, what is the firm basis and founda-
tion that it rests upon, what answer they may directly and peremptorily give
unto that inquiry, Wherefore do you believe the Scripture to be the word of God?
—I have endeavoured to give them those directions herein, that, upon a due exami-

6 PREFACE.

nation, they will find compliant with the Scripture itself, right reason, and their own
experience. I am not, therefore, altogether without hopes that this small discourse
may have its use, and he given out in its proper season. Moreover, I think it
necessary to acquaint the reader that, as I have allowed all the arguments pleaded
by others to prove the divine authority of the Scripture their proper place and
force, so where I differ in the explication of any thing belonging unto this sub-
ject from the conceptions of other men, I have candidly examined such opinions,
and the arguments wherewith they are confirmed, without straining the words,
cavilling at the expressions, or reflections on the persons of any of the authors of
them. And whereas I have myself been otherwise dealt withal by many, and
know not how soon I may be so again, I do hereby free the persons of such humours
and inclinations from all fear of any reply from me, or the least notice of what
they shall be pleased to write or say. Such kind of writings are of the same con-
sideration with me as those multiplied false reports which some have raised con-
cerning me; the most of them so ridiculous and foolish, so alien from my prin-
ciples, practices, and course of life, as I cannot but wonder how any persons
pretending to gravity and sobriety are not sensible how their credulity and
inclinations are abused in the hearing and reception of them. The occasion of
this discourse is that which, in the last place, I shall acquaint the reader withal.
About three years since I published a book about the dispensation and operations
of the Spirit of God. That book was one part only of what I designed on that
subject. The consideration of the work of the Holy Spirit, as the Spirit of illu-
mination, of supplication, of consolation, and as the immediate author of all
spiritual offices and gifts, extraordinary and ordinary, is designed unto the second
part of it. Hereof this ensuing discourse is concerning one part of his work as a
Spirit of illumination ; which, upon the earnest requests of some acquainted with
the nature and substance of it, I have suffered to come out by itself, that it might
be of the more common use and more easily obtained.

MayU, 1677.

THE KEASON OF EAITH;

Oil,

THE GROUNDS WHEREON THE SCRIPTURE IS BELIEVED TO BE THE
WORD OF GOD WITH FAITH DIVINE AND SUPERNATURAL,

CHAPTER I.

The subject stated — Preliminary remarks.

The principal design of that discourse whereof the ensuing treatise
is a part, is to declare the work of the Holy Ghost in the illumination
of the minds of men, — for this work is particularly and eminently
ascribed unto him, — or the efficacy of the grace of God by him dis-
pensed, Eph. i. 17, 18; Heb. vi. 4; Luke ii. 32; Acts xiii. 47, xvi. 14,
xxvi. 18; 2 Cor. iv. 4; 1 Pet. ii. 9. The objective cause and out-
ward means of it are the subjects at present designed unto consider-
ation ; and it will issue in these two inquiries : —

1 . On what grounds, or for what reason, we do believe the Scrip-
ture to be the word of God with faith divine and supernatural, as it
is required of us in a way of duty?

2. How or by what means we may come to understand aright the
mind of God in the Scripture, or the revelations that are made unto
us of his mind and will therein?

For by illumination in general, as it denotes an effect wrought in
the minds of men, I understand that supernatural knowledge that
any man hath or may have of the mind and will of God, as revealed
unto him by supernatural means, for the law of his faith, life, and
obedience. And this, so far as it is comprised in the first of these
inquiries, is that whose declaration we at present design, reserving
the latter unto a distinct discourse by itself also. Unto the former
some things may be premised : —

First, Supernatural revelation is the only objective cause and
means of supernatural illumination. These things are commensu-
rate. There is a natural knowledge of supernatural things, and that
both theoretical and practical, Rom. i. 19, ii. 14, 15; and there may
be a supernatural knowledge of natural things, 1 Kings iv. 31-34;
Exod. xxxi. 2-6. But unto this supernatural illumination it is re-
quired both that its object be things only supernaturally revealed, or

8 THE REASON OF FAITH. [BOOK VI., PART L

as supernaturally revealed, 1 Cor. ii. 9, 10, and that it be wrought
in us by a supernatural efficiency, or the immediate efficacy of the
Spirit of God, Eph. i. 17-19; 2 Cor. iv. 6. This David prays for,
Ps. cxix. 18, "'^JT''?, "'Reveal/ or uncover mine eyes, bring light
and spiritual understanding into my mind, 'that I may behold ' (ava-/.t-
xaXuppevu) irpoeuiKu}, "with open face," or as in the Syriac, Kn"6:i N2N2,
" with a revealed or uncovered face," the veil being taken away, 2 Cor.
iii. 18) : wondrous things out of thy law/" The light he prayed for
within did merely respect the doctrine of the law without. This the
apostle fully declares, Heb. i. 1, 2. The various supernatural revela-
tions that God hath made of himself, his mind and will, from first to
last, are the sole and adequate object of supernatural illumination.

Secondly, This divine external revelation was originally, by vari-
ous ways (which we have elsewhere declared), given unto sundry
persons immediately, partly for their own instruction and guidance
in the knowledge of God and his will, and partly by their ministry
to be communicated unto the church. So was it granted unto Enoch,
the seventh from Adam, who thereon prophesied, to the warning and
instruction of others, Jude 14, 15; and to Noah, who became
thereby a preacher of righteousness, 2 Pet. ii. 5 ; and to Abraham,
who thereon commanded his children and household to keep the way
of the Lord, Gen. xviii. 19. And other instances of the like kind
may be given, chap. iv. 26, v. 29. And this course did God continue
a long time, even from the first promise to the giving of the law,
before any revelations were committed to writing, for the space of
two thousand four hundred and sixty years; for so long a season did
God enlighten the minds of men by supernatural, external, imme-
diate, occasional revelations. Sundry things may be observed of this
divine dispensation; as, —

1. That it did sufficiently evidence itself to be from God unto the
minds of those unto whom it was granted, and theirs also unto whom
these revelations were by them communicated: for during this
season Satan used his utmost endeavours to possess the minds of men
with his delusions, under the pretence of divine, supernatural inspira-
tions; for hereunto belongs the original of all his oracles and en-
thusiasms among the nations of the world. There was, therefore, a
divine power and efficacy attending all divine revelations, ascertain-
ing and infallibly assuring the minds of men of their being from God;
for if it had not been so, men had never been able to secure them-
selves that they were not imposed on by the crafty deceits of Satan,
especially in such revelations as seemed to contain things contrary to
their reason, as in the command given to Abraham for the sacrificing
his son, Gen. xxii. 2. Wherefore, these immediate revelations had
not been a sufficient means to secure the faith and obedience of the

CHAP. I.] PRELIMINARY REMARKS. 9

church if they had not carried along with them their own evidence
that they were from God. Of what nature that evidence was we
shall afterwards inquire. For the present I shall only say, that it
was an evidence unto faith, and not to sense; as is that also which
we have now by the Scripture. It is not like that which the sun
gives of itself by its light, which there needs no exercise of reason to
assure us of, for sense is irresistibly affected with it; but it is like
the evidence which the heavens and the earth give of their being
made and created of God, and thereby of his being and power. This
they do undeniably and infallibly, Ps. xix. 1, 2; Rom. i. 19-21.
Yet it is required hereunto that men do use and exercise the best of
their rational abilities in the consideration and contemplation of
them. Where this is neglected, notwithstanding their open and
visible evidence unto the contrary, men degenerate into atheism.
God so gave out these revelations of himself as to require the exer-
cise of the faith, conscience, obedience, and reason of them unto
whom they were made ; and therein they gave full assurance of their
proceeding from him. So he tells us that his word differeth from
all other pretended revelations as the wheat doth from the chaff,
Jer. xxiii. 28. But yet it is our duty to try and sift the wheat from
the chaff, or we may not evidently discern the one from the other.

2. The things so revealed were sufficient to guide and direct all
persons in the knowledge of their duty to God, in all that was re-
quired of them in a way of faith or obedience. God from the begin-
ning gave out the knowledge of his will -iroXvpepZg, by sundry parts and
degrees; yet so that every age and season had light enough to guide
them in the whole obedience required of them, and unto their edifi-
cation therein. They had knowledge enough to enable them to offer
sacrifices in faith, as did Abel ; to walk with God, as did Enoch ; and
to teach their families the fear of the Lord, as did Abraham. The
world perished not for want of sufficient revelation of the mind of
God at any time. Indeed, when we go to consider those divine in-
structions which are upon record that God* granted unto them, we
are scarce able to discern how they were sufficiently enlightened in
all that was necessary for them to believe and do ; but they were
unto them " as a light shining in a dark place." Set up but a candle
in a dark room, and it will sufficiently enlighten it for men to attend
their necessary occasions therein; but when the sun is risen, and
shineth in at all the windows, the light of the candle grows so dim
and useless that it seems strange that any could have advantage
thereby. The Sun of Righteousness is now risen upon us, and im-
mortality is brought to light by the gospel. If we look now on the
revelations granted unto them of old, we may yet see there was light in
them, which yields us little more advantage than the light of a candle

10 THE REASON OF FAITH. [BOOK VI., PART L

in the sun ; but unto them who lived before this Sun arose, they were
a sufficient guide unto all duties of faith and obedience ; for, —

S. There was during this season a sufficient ministry for the de-
claration of the revelations which God made of himself and his will.
There was the natural ministry of parents, who were obliged to in-
struct their children and families in the knowledge of the truth
which they had received; and whereas this began in Adam, who
first received the promise, and therewithal whatsoever was necessary
unto faith and obedience, the knowledge of it could not be lost
without the wilful neglect of parents in teaching, or of children and
families in learning. And they had the extraordinary ministry of
such as God intrusted new revelations withal, for the confirmation
and enlargement of those before received ; who were all of them
preachers of righteousness unto the rest of mankind. And it may
be manifested that from the giving of the first promise, when divine
external revelations began to be the rule of faith and life unto the
church, to the writing of the law, there was always alive one or other,
who, receiving divine revelations immediately, were a kind of infal-
lible guides unto others. If it was otherwise at any time, it was
after the death of the patriarchs, before the call of Moses, during
which time all things went into darkness and confusion ; for oral
tradition alone would not preserve the truth of former revelations.
But by whomsoever these instructions were received, they had a
sufficient outward means for their illumination, before any divine
revelations were recorded by writing. Yet, —

4. This way of instruction, as it was in itself imperfect and liable
to many disadvantages, so through the weakness, negligence, and
wickedness of men, it proved insufficient to retain the knowledge of
God in the world: for under this dispensation the generality of man-
kind fell into their great apostasy from God, and betook themselves
unto the conduct and service of the devil; of the ways, means, and
degrees whereof I have discoursed elsewhere.1 Hereon God also re-
garded them not, but " suffered all nations to walk in their own
ways," Actsxiv. 16, " giving them up to their own hearts' lusts," to
"walk in their own counsels," as it is expressed, Ps. lxxxi. 12. And
although this fell not out without the horrible wickedness and in-
gratitude of the world, yet there being then no certain standard of
divine truth whereunto they might repair, they brake off the easier
from God, through the imperfection of this dispensation. If it shall
be said, that since the revelation of the will of God hath been com-
mitted unto writing men have apostatized from the knowledge of
God, as is evident in many nations of the world which some time
professed the gospel, but are now overrun with heathenism, Mo-
1 De Natura Theologiae, lib. iii.

CHAP. I.] PRELIMINARY REMARKS. ] 1

hammedanism, and idolatry, I say, this hath not come to pass through
any defect in the way and means of illumination, or the communi-
cation of the truth unto them, but God hath given them up to be de-
stroyed for their wickedness and ingratitude ; and " except we repent
we shall all likewise perish/' Rom. i. 18; 2 Thess. ii. 11, 12, Luke xiii. 3.
Otherwise, where the standard of the word is once fixed, there is a
constant means of preserving divine revelations. Wherefore, —

Thirdly, God hath gathered up into the Scripture all divine reve-
lations given out by himself from the beginning of the world, and
all that ever shall be so to the end thereof, which are of general use
unto the church, that it may be thoroughly instructed in the whole
mind and will of God, and directed in all that worship of him and
obedience unto him which is necessary to give us acceptance with
him here, and to bring us unto the eternal enjoyment of him here-
after; for, — 1. When God first committed the law to writing, with
all those things which accompanied it, he obliged the church unto the
use of it alone, without additions of any kind. Now, this he would
not have done had he not expressed therein, — that is, in the books
of Moses, — all that was any way needful unto the faith and obedience
of the church: for he did not only command them to attend with
all diligence unto his word as it was then written, for their instruc-
tion and direction in faith and obedience, annexing all sorts of pro-
mises unto their so doing, Deut. vi. 6, 7, but also expressly forbids
them, as was said, to add any thing thereunto or to conjoin any
thing therewith, Deut. iv. 2, xii. 32 ; which he would not have done
had he omitted other divine revelations before given that were any
way necessary unto the use of the church. As he added many new
ones, so he gathered in all the old from the unfaithful repository of
tradition, and fixed them in a writing given by divine inspiration.
2. For all other divine revelations which were given out to the
church for its use in general under the Old Testament, they are all
comprised in the following books thereof; nor was this, that I know
of, ever questioned by any person pretending to sobriety, though
some, who would be glad of any pretence against the integrity and
perfection of the Scripture, have fruitlessly wrangled about the loss
of some books, which they can never prove concerning any one that
was certainly of a divine original. 3. The full revelation of the
whole mind of God, whereunto nothing pretending thereunto is ever
to be added, was committed unto and perfected by Jesus Christ,
Heb. i. 1, 2. That the revelations of God made by him, whether in
his own person or by his Spirit unto his apostles, were also by
divine inspiration committed to writing, is expressly affirmed con-
cerning what he delivered in his own personal ministry, Luke i. 4,
Acts i. 1, John xx. 31, and may be proved by uncontrollable argu-

12 THE KEASON OF FAITH. [BOOK VI., PART I.

ments concerning the rest of them. Hence, as the Scriptures of the
Old Testament were shut up with a caution and admonition unto
the church to adhere unto the law and testimony, with threatening
of a curse unto the contrary, Mai. iv. 4-6; so the writings of the
New Testament are closed with a curse on any that shall presume
to add any thing more thereunto, Rev. xxii. 18. Wherefore, —

Fourthly, The Scripture is now become the only external means
of divine supernatural illumination, because it is the only reposi-
tory of all divine supernatural revelation, Ps. xix. 7, 8; Isa. viii.
20; 2 Tim. iii. 15-17. The pretences of tradition, as a collateral
means of preserving and communicating supernatural revelation,
have been so often evicted of falsity that I shall not farther press
their impeachment. Besides, I intend those in this discourse by
whom it is acknowledged that the Bible is, as a sufficient and per-
fect, so the only treasury of divine revelations ; and what hath been
offered by any to weaken or impair its esteem, by taking off from
its credibility, perfection, and sufficiency, as unto all its own proper
ends, hath brought no advantage unto the church, nor benefit unto
the faith of believers. But yet, —

Fifthly, In asserting the Scripture to be the only external means
of divine revelation, I do it not exclusively unto those institutions of
God which are subordinate unto it, and appointed as means to make
it effectual unto our souls; as, —

1. Our own personal endeavours, in reading, studying, and medi-
tating on the Scripture, that we may come unto a right apprehen-
sion of the things contained in it, are required unto this purpose.
It is known to all how frequently this duty is pressed upon us, and
what promises are annexed to the performance of it: see Deut.
vi. 6, 7, xi. 18, 19; Josh. i. 8; Ps. i. 2, cxix.; Col. iii. 16; 2 Tim.
iii. 15. Without this it is in vain to expect illumination by the
word ; and, therefore, we may see multitudes living and walking in
extreme darkness when yet the word is everywhere nigh unto them.
Bread, which is the staff of life, will yet nourish no man who doth
not provide it and feed upon it; no more would manna, unless it
was gathered and prepared. Our own nature and the nature of
divine revelations considered, and what is necessary for the applica-
tion of the one to the other, make this evident ; for God will instruct
us in his mind and will, as we are men, in and by the rational facul-
ties of our souls. Nor is an external revelation capable of making
any other impression on us but what is so received. Wherefore,
when I say that the Scripture is the only external means of our
illumination, I include therein all our own personal endeavours to
come to the knowledge of the mind of God therein ; which shall be
afterwards spoken unto. And those who, under any pretences, do

CHAP. I.] PEELIMINARY REMARKS. 13

keep, drive, or persuade men from reading and meditating on the
Scripture, do take an effectual course to keep them in and under
the power of darkness.

2. The mutual instruction of one another in the mind of God
out of the Scripture is also required hereunto ; for we are obliged by
the law of nature to endeavour the good of others in various degrees,
as our children, our families, our neighbours, and all with whom we
have conversation. And this is the principal good, absolutely con-
sidered, that we can communicate unto others, — namely, to instruct
them in the knowledge of the mind of God. This whole duty, in
all the degrees of it, is represented in that command, " Thou shalt
teach my words diligently unto thy children, and shalt talk of them
when thou sittest in thine house, and when thou walkest by the way,
and when thou liest down, and when thou risest up," Deut. vi. 7.
Thus, when our Saviour found his disciples talking of the things of
God by the way-side, he, bearing unto them the person of a private
man, instructed them in the sense of the Scripture, Luke xxiv. 26,
27, 32. And the neglect of this duty in the world, — which is so great
that the very mention of it, or the least attempt to perform it, is a
matter of scorn and reproach, — is one cause of that great ignorance
and darkness which yet abounds among us. But the nakedness of
this folly, whereby men would be esteemed Christians in the open
contempt of all duties of Christianity, will in due time be laid open.

3. The ministry of the word in the church is that which is prin-
cipally included in this assertion. The Scripture is the only means
of illumination, but it becometh so principally by the application of
it unto the minds of men in the ministry of the word : see Matt.
v. 14,15; 2 Cor. v. 18-20; Eph. iv. 11-15; 1 Tim. iii. 15. The
church and the ministry of it are the ordinances of God unto this
end, that his mind and will, as revealed in the word, may be made
known to the children of men, whereby they are enlightened. And
that church and ministry whereof this is not the first principal de-
sign and work is neither appointed of God nor approved by him.
Men will one day find themselves deceived in trusting to empty
names; it is duty alone that will be comfort and reward, Dan. xii. 3.

Sixthly, That the Scripture, which thus contains the whole of
divine revelation, may be a sufficient external cause of illumination
unto us, two things are required : —

1. That we believe it to be a divine revelation, — that is, the word
of God, or a declaration of himself, his mind and will, immediately
proceeding from him; or that it is of a pure divine original, proceed-
ing neither from the folly or deceit, nor from the skill or honesty of
men. So is it stated, 2 Pet.i. 19-21; Heb. i. 1 ; 2 Tim. iii. 1G;
Isa. viii. 20. It tenders no light or instruction under any other

14 THE REASON OF FAITH. [BOOK VI., PART I.

notion but as it comes immediately from God ; " not as the word of
men, but as it is in truth, the word of God," 1 Thess. ii. 13. And
whatever any one may learn from or by the Scriptures under any
other consideration, it belongeth not unto the illumination we in-
quire after, Nehem. viii. 8; Isa. xxviii. 9; Hos. xiv. 9; Pro v. i. 6;
Ps. cxix. 34; Matt. xv. 16; 2 Tim. ii. 7; 1 John v. 20.

2. That we understand the things declared in it, or the mind of
God as revealed and expressed therein ; for if it be given unto us a
sealed book, which we cannot read, either because it is sealed or be-
cause sve are ignorant and cannot read, whatever visions or means
of light it hath in it, we shall have no advantage thereby, Isa.
xxix. 11, 12. It is not the words themselves of the Scripture only,
but our understanding them, that gives us light: Ps. cxix. 130,
"N£ T'39Tn^j — " tne opening the door," "the entrance of thy word,
giveth light." It must be opened, or it will not enlighten. So the
disciples understood not the testimonies of the Scripture concerning
the Lord Christ, they were not enlightened by them, until he ex-
pounded them unto them, Luke xxiv. 27, 45. And we have the
same instance in the eunuch and Philip, Acts viii. 31, 34, 35. To
this very day the nation of the Jews have the scriptures of the Old
Testament and the outward letter of them in such esteem and vene-
ration that they even adore and worship them, yet are they not en-
lightened by it. And the same is fallen out among many that are
called Christians, or they could never embrace such foolish opinions
and practise such idolatries in worship as some of them do, who yet
eDj'oy the letter of the gospel.

And this brings me to my design, which we have been thus far
making way unto ; and it is to show that both these are from the
Holy Ghost, — namely, that we truly believe the Scripture to be the
word of God, and that we understand savingly the mind of God
therein; both which belong unto our illumination.

That which I shall first inquire into is, the way how, and the
ground whereon, we come to believe the Scripture to be the word of
God in a due manner: for that this is required of us in a way of
duty, namely, that we should believe the Scripture to be the word
of God with faith divine and supernatural, I suppose will not be
denied, and it shall be afterwards proved ; and what is the work of
the Spirit of God herein will be our first inquiry.

Secondly, Whereas we see by experience that all who have or
enjoy the Scripture do not yet understand it, or come to an useful,
saving knowledge of the mind and will of God therein revealed, our
other inquiry shall be, how we may come to understand the word
of God aright, and what is the work of the Spirit of God in the
assistance which he affordeth us unto that purpose.

With respect unto the first of these inquiries, whereunto the pre-

CHAP. II. J WHAT IT IS TO BELIEVE THE SCRIPTURE. 15

sent discourse is singly designed, I affirm, That it is the work of the
Holy Spirit to enable us to believe the Scripture to be the ivord of
God, or the supernatural, immediate revelation of his mind unto us,
and infallibly to evidence it unto our minds, so as that we may
spiritually and savingly acquiesce therein. Some, upon a mistake of
this proposition, do seem to suppose that we resolve all faith into
private suggestions of the Spirit or deluding pretences thereof; and
some (it may be) will be ready to apprehend that we confound the
efficient cause and formal reason of faith or believing, rendering all
rational arguments and external testimonies useless. But, indeed,
there neither is nor shall be any occasion administered unto these
fears or imaginations; for we shall plead nothing in this matter but
what is consonant to the faith and judgment of the ancient and
present church of God, as shall be fully evidenced in our progress.
I know some have found out other ways whereby the minds of men,
as they suppose, may be sufficiently satisfied in the divine authority
of the Scripture; but I have tasted of their new wine and desire
it not, because I know the old to be better, though what they plead
is of use in its proper place.

CHAPTER II.

What it is infallibly to believe the Scripture to be the word of God, affirmed.

My design requires that I should confine my discourse unto as
narrow bounds as possible, and I shall so do, showing, —

I. What it is in general infallibly to believe the Scripture to be
the word of God, and what is the ground and reason of our so doing;
or, what it is to believe the Scripture to be the word of God, as we
are required to believe it so to be in a way of duty :

II. That there are external arguments of the divine original of
the Scripture, which are effectual motives to persuade us to give an
unfeigned assent thereunto:

III. That yet, moreover, God requires of us that we believe them
to be his word with faith divine, supernatural, and infallible:

IV. Evidence the grounds and reasons whereon we do so believe,
and ought so to do.

Unto these heads most of what ensues in the first part of this dis-
course may be reduced.

It is meet that we should clear the foundation whereon we build,
and the principles whereon we do proceed, that what we design to
prove may be the better understood by all sorts of persons, whose
edification we intend ; for these things are the equal concernment of

16 THE REASON OF FAITH. [BOOK VI., PART I.

the learned and unlearned. Wherefore, some things must be insisted
on which' are generally known and granted ; and our first inquiry
is, What it is to believe the Scripture to be the word of God with
faith divine and supernatural, according as it is our duty so to do.

1. And in our believing, or our faith, two things are to be consi-
dered:— (1.) What it is that we do believe; and, (2.) Wherefore we
do so believe it. The first is the material object of our faith, —
namely, the things which we do believe; the latter, the formal object
of it, or the cause and reason why we do believe them. And these
things are distinct. The material object of our faith is the things
revealed in the Scripture, declared unto us in propositions of truth ;
for things must be so proposed unto us, or we cannot believe them.
That God is one in three persons, that Jesus Christ is the Son of
God, and the like propositions of truth, are the material object of
our faith, or the things that we do believe ; and the reason why we
do believe them is, because they are proposed in the Scripture. Thus
the apostle expresseth the whole of what we intend : 1 Cor. xv. S, 4,
" I delivered unto you first of all that which I also received, how
that Christ died for our sins according to the Scriptures; and that he
was buried, and that he rose again the third day according to the
Scriptures." Christ's death, and burial, and resurrection, are the
things proposed unto us to be believed, and so the object of our faith;
but the reason why we believe them is, because they are declared in
the Scriptures: see Actsviii. 28-38. Sometimes, indeed, this expres-
sion of " believing the Scriptures," by a metonymy, denotes both the
formal and material objects of our faith, the Scriptures themselves as
such, and the things contained in them : so John ii. 22, " They be-
lieved the Scripture, and the word which Jesus said;" or the things
delivered in the Scripture and farther declared by Christ, which
before they understood not. And they did so believe what was de-
clared in the Scriptures because it was so declared in them. Both are
intended in the same expression, " They believed the Scripture,"
under various considerations. So Acts xxvi. 27. The material object
of our faith, therefore, are the articles of our creed, by whose enume-
ration we answer unto that question, "What do we believe?" giving
an account of the hope that is in us, as the apostle doth, Acts xxvi.
22, 23. But if, moreover, we are asked a reason of our faith or hope,
or why we believe the things we do profess, as God to be one in three
persons, Jesus Christ to be the Son of God, we do not answer, " Be-
cause so it is, for this is that which we believe," which were senseless;
but we must give some other answer unto that inquiry, whether it
be made by others or ourselves. The proper answer unto this ques-
tion contains the formal reason and object of our faith, that which it
rests upon and is resolved into; and this is that which we look after.

CHAP. II.] WHAT IT IS TO BELIEVE THE SCRIPTURE. 17

2. We do not, in this inquiry, intend any kind of persuasion or
faith but that which is divine and infallible ; both which it is from
its formal reason or objective cause. Men may be able to give some
kind of reasons why they believe what they profess so to do, that
will not suffice or abide the trial in this case, although they them-
selves may rest in them. Some, it may be, can give no other account
hereof but that they have been so instructed by them whom they
have sufficient reason to give credit unto, or that they have so re-
ceived them by tradition from their fathers. Now, whatever persua-
sion these reasons may beget in the minds of men that the things
which they profess to believe are true, yet if they are alone, it is not
divine faith whereby they do believe, but that which is merely
human, as being resolved into human testimony only, or an opinion
on probable arguments; for no faith can be of any other kind than
is the evidence it reflects on or ariseth from. I say it is so where
they are alone; for I doubt not but that some who have never far-
ther considered the reason of their believing than the teaching of
their instructors have yet that evidence in their own souls of the
truth and authority of God in what they believe that with respect
thereunto their faith is divine and supernatural. The faith of most
hath a beginning and progress not unlike that of the Samaritans,
John iv. 40-42, as shall be afterwards declared.

3. When we inquire after faith that is infallible, or believing in-
fallibly,— which, as we shall show hereafter, is necessary in this case,
— we do not intend an inherent quality in the subject, as though he
that believes with faith infallible must himself also be infallible;
much less do we speak of infallibility absolutely, which is a property
of God, who alone, from the perfection of his nature, can neither de-
ceive nor be deceived: but it is that property or adjunct of the
assent of our minds unto divine truths or supernatural revelations,
whereby it is differenced from all other kinds of assent whatever.
And this it hath from its formal object, or the evidence whereon we
give this assent ; for the nature of every assent is given unto it by
the nature of the evidence which it proceedeth from or relieth on.
This in divine faith is divine revelation ; which, being infallible, ren-
ders the faith that rests on it and is resolved into it infallible also. No
man can believe that which is false, or which may be false, with divine
faith ; for that which renders it divine is the divine truth and infalli-
bility of the ground and evidence which it is built upon: but a man
may believe that which is true infallibly so, and yet his faith not
be infallible. That the Scripture is the word of God is infallibly
true, yet the faith whereby a man believes it so to be may be fallible;
for it is such as his evidence is, and no other. He may believe it to
be so on tradition, or the testimony of the church of Rome only, or

VOL. iv. 2

18 THE REASON OF FAITH. [BOOK VI., PART I.

on outward arguments; all which being fallible, his faith is so also,
although the things he assents unto be infallibly true. Wherefore,
unto this faith divine and infallible it is not required that the person
in whom it is be infallible, nor is it enough that the thing itself be-
lieved be infallibly true, but, moreover, that the evidence whereon
he doth believe it be infallible also. So it was with them who re-
ceived divine revelations immediately from God. It was not enough
that the things revealed unto them were infallibly true, but they
were to have infallible evidence of the revelation itself; then was
their faith infallible, though their persons were fallible. With this
faith, then, a man can believe nothing but what is divinely true, and
therefore it is infallible; and the reason is, because God's veracity,
who is the God of truth, is the only object of it (hence saith the
prophet, «»#?] D?D"Hi nln^ ^^P, 2 Chron. xx. 20,— " Believe in
the Lord your God, so shall ye be established"); or that faith
which is in God and his word is fixed on truth, or is infallible.
Hence the inquiry in this case is, What is the reason why we believe
any thing with this faith divine or supernatural? or, What is it the
believing whereof makes our faith divine, infallible, and supernatural ?
Wherefore, —

4. The authority and veracity of God revealing the material ob-
ject of our faith, or what it is our duty to believe, are the formal
object and reason of our faith, from whence it ariseth and whereinto
it is ultimately resolved; — that is, the only reason why we do believe
that Jesus Christ is the Son of God, that God is one single essence
subsisting in three persons, is because that God who is truth, the
" God of truth," Deut. xxxii. 4, who " cannot lie," Tit. i. 2, and
whose " word is truth," John xvii. 17, and the Spirit which gave it out
is " truth," 1 John v. 6, hath revealed these things to be so. And our
believing these things on that ground renders our faith divine and
supernatural ; supposing also a respect unto the subjective efficiency
of the Holy Ghost inspiring it into our minds, whereof afterwards:
or, to speak distinctly, our faith is supernatural, with respect unto
the production of it in our minds by the Holy Ghost; and infallible,
with respect unto the formal reason oi it, which is divine revelation ;
and is divine, in opposition unto what is merely human, on both ac-
counts.

As things are proposed unto us to be believed as true, faith in its
assent respects only the truth or veracity of God ; but whereas this
faith is required of us in a way of obedience, and is considered not
only physically, in its nature, but morally also, as our duty, it respects
also the authority of God, which I therefore join with the truth of
God as the formal reason of our faith : see 2 Sam. vii. 28. And these
things the Scripture pleads and argues when faith is required of us

CHAP. IT.] WHAT IT IS TO BELIEVE THE SCRIPTURE. 1 9

in the way of obedience. " Thus saith the Lord/' is that which is
proposed unto us as the reason why we should believe what is spoken,
whereunto oftentimes other divine names and titles are added, signi-
fying his authority who requires us to believe: " Thus saith the Lord
God, the Holy One of Israel," Isa. xxx. 15; "Thus saith the high
and lofty One that inhabiteth eternity, whose name is Holy," chap,
lvii. 15;" Believe in the Lord your God," 2 Chron. xx. 20. " The word
of the Lord" precedeth most revelations in the prophets, and other
reason why we should believe the Scripture proposeth none, Heb. i.
1,2; yea, the interposition of any other authority between the things
to be believed and our souls and consciences, besides the authority
of God, overthrows the nature of divine faith ; — I do not say the in-
terposition of any other means whereby we should believe, of which
sort God hath appointed many, but the interposition of any other
authority upon which we should believe, as that pretended in and
by the church of Rome. No men can be lords of our faith, though
they may be " helpers of our joy."

5. The authority and truth of God, considered in themselves abso-
lutely, are not the immediate formal object of our faith, though they
are the ultimate whereinto it is resolved; for we can believe nothing
on their account unless it be evidenced unto us, and this evidence of
them is in that revelation which God is pleased to make of hirnself,
for that is the only means whereby our consciences and minds are
affected with his truth and authority. We do, therefore, no otherwise
rest on the truth and veracity of God in any thing than we rest on the
revelation which he makes unto us, for that is the only way whereby
we are affected with them; not " The Lord is true" absolutely, but,
"Thus saith the Lord," and, "The Lord hath spoken," is that which
we have immediate regard unto. Hereby alone are our minds affected
with the authority and veracity of God ; and by what way soever it
is made unto us, it is sufficient and able so to affect us. At first, as
hath been showed, it was given immediately to some persons, and
preserved for the use of others in an oral ministry ; but now all reve-
lation, as hath also been declared, is contained in the Scriptures only.

6. It follows that our faith, whereby we believe any divine, super-
natural truth, is resolved into the Scripture, as the only means of
divine revelation, affecting our minds and consciences with the autho-
rity and truth of God ; or, the Scripture, as the only immediate, divine,
infallible revelation of the mind and will of God, is the first imme-
diate formal object of our faith, the sole reason why and ground
whereon we do believe the things that are revealed with faith divine,
supernatural, and infallible. We do believe Jesus Christ to be the
Son of God. Why do we so do? on what ground or reason? It is
because of the authority of God commanding us so to do, and the

20 THE REASON OF FAITH. [BOOK VL, PART I.

truth of God testifying thereunto. But how or by what means are
our minds and consciences affected with the authority and truth of
God, so as to believe with respect unto them, which makes our faith
divine and supernatural? It is alone the divine, supernatural, in-
fallible revelation that he hath made of this sacred truth, and of his
will that we should believe it. But what is this revelation, or where
is it to be found ? It is the Scripture alone, which contains the entire
revelation that God hath made of himself, in all things which he will
have us to believe or do. Hence, —

7. The last inquiry ariseth, How, or on what grounds, for what rea-
sons, do we believe the Scripture to be a divine revelation, proceeding
immediately from God, or to be that word, of God which is truth
divine and infallible? Whereunto we answer, It is solely on the
evidence that the Spirit of God, in and by the Scripture itself, gives
unto us that it was given by immediate inspiration from God ; or, the
ground and reason whereon we believe the Scripture to be the word
of God are the authority and truth of God evidencing themselves in
and by it unto the minds and consciences of men. Hereon, as, what-
ever we assent unto as proposed in the Scripture, our faith rests on
and is resolved into the veracity and faithfulness of God, so is it also in
this of believing the Scripture itself to be the infallible word of God,
seeing we do it on no other grounds but its own evidence that so it is.

This is that which is principally to be proved, and therefore to
prepare for it and to remove prejudices, something is to be spoken
to prepare the way thereunto.

CHAPTER III.

Sundry convincing external arguments for divine revelation.

There are sundry cogent arguments, which are taken from exter-
nal considerations of the Scripture, that evince it on rational grounds
to be from God. All these are motives of credibility, or effectual
persuasives to account and. esteem it to be the word of God. And
although they neither are, nor is it possible they ever should be, the
ground and reason whereon we believe it so to be with faith divine
and supernatural, yet are they necessary unto the confirmation of
our faith herein against temptations, oppositions, and. objections.
These arguments have been pleaded by many, and that usefully,
and therefore it is not needful for me to insist upon them; and
they are the same, for the substance of them, in ancient and modern
writers, however managed by some with more learning, dexterity,
and force of reasoning than by others. It may not be expected,

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 21

therefore, that in this short discourse, designed unto another purpose,
I should give them much improvement. However, I shall a little
touch on those which seem to be most cogent, and that in them
wherein, in my apprehension, their strength doth lie ; and I shall
do this to manifest that although we plead that no man can believe
the Scriptures to be the word of God, with faith divine, supernatural,
and infallible, but upon its own internal divine evidence and efficacy,
yet we allow and make use of all those external arguments of its
sacred truth and divine original which are pleaded by others, as-
cribing unto them as much weight and cogency as they can do,
acknowledging the persuasion which they beget and effect to be as
firm as they can pretend it to be. Only, we do not judge them to
contain the whole of the evidence which we have for faith to rest on
or to be resolved into ; yea, not that at all which renders it divine,
supernatural, and infallible. The rational arguments, we say, which
are or may be used in this matter, with the human testimonies
whereby they are corroborated, may and ought to be made use of
and insisted on. And it is but vainly pretended that their use is
superseded by our other assertions, as though, where faith is required,
all the subservient use of reason were absolutely discarded, and our
faith thereby rendered irrational. And the assent unto the divine
original and authority of the Scriptures, which the mind ought to
give upon them, we grant to be of as high a nature as it is pretended
to be,' — namely, a moral certainty. Moreover, the conclusion which
unprejudiced reason will make upon these arguments is more firm,
better grounded, and more pleadable, than that which is built merely
on the sole authority of any church Avhatever. But this we assert,
that there is an assent of another kind unto the divine original and
authority of the Scriptures required of us, — namely, that of faith
divine and supernatural. Of this none will say that it can be effected
by or resolved into the best and most cogent of rational arguments
and external testimonies which are absolutely human and fallible ;
for it doth imply a contradiction, to believe infallibly upon fallible
evidence. Wherefore I shall prove, that beyond all these arguments
and their effect upon our minds, there is an assent unto the Scripture
as the word of God required of us with faith divine, supernatural,
and infallible ; and, therefore, there must be a divine evidence which
is the formal object and reason of it, which alone it rests on and is
resolved into, which shall also be declared and proved. But yet, as
was said in the first place, because their property is to level the
ground, and to remove the rubbish of objections out of the way, that
we may build the safer on the sure foundation, I shall mention some
of those which I esteem justly pleadable in this cause; and, —

1. The antiquity of these writings, and of the divine revelation
contained in them, is pleaded in evidence of their divine original,

22 THE REASON OF FAITH. [BOOK VI., PART I.

and it may be so deservedly, for where it is absolute it is unquestion-
able; that which is most ancient in any kind is most true. God
himself makes use of this plea against idols: Isa. xliii. 10-12, "Ye
are my witnesses, saith the Lord. I, even I, am the Lord ; and be-
side me there is no saviour. I have declared, and have saved, and
I have showed, when there was no strange god among you: there-
fore ye are my witnesses, saith the Lord, that I am God." That
which he asserts is, that he alone is God, and no other : this he calls
the people to testify by this argument, that he was among them as
God, — that is, in the church, — before any strange god was known or
named. And so it is justly pleaded in behalf of this revelation of
the mind of God in the Scripture, — it was in the world long before
any other thing or writing pretended to be given unto the same end.
Whatever, therefore, ensued with the like design must either be set
up in competition with it or opposition unto it, above which it hath
its advantage merely from its antiquity. Whereas, therefore, this
writing, in the first books of it, is acknowledged to be ancienter than
any other that is extant in the world, or indeed that ever was so, and
may be proved so to be, it is beyond all reasonable apprehension
that it should be of human original ; for Ave know how low, weak, and
imperfect, all human inventions were at the first, how rude and
unpolished in every kind, until time, observation, following additions
and diminutions, had shaped, formed, and improved them. But this
writing coming forth in the world absolutely the first in its kind,
directing us in the knowledge of God and ourselves, was at first and
at once so absolutely complete and perfect, that no art, industry, or
wisdom of man, could ever yet find any just defect in it, or was able
to add any thing unto it whereby it might be bettered or improved.
Neither from the beginning would it ever admit of any additions unto
it, but what came from the same fountain of divine revelation and
inspiration, clearing itself, in all ages, from all addition and superfeta-
tion of men whatever. This at least puts a singular character upon
this book, and represents it with such reverend awe and majesty that
it is the highest petulancy not to pay it a sacred respect.

This argument is pursued by many at large, as that which affordeth
a great variety of historical and chronological observations; and it
hath been so scanned and improved that nothing but the giving of
it a new dress remains for present or future diligence. But the real
force of it lies in the consideration of the people by and amongst
whom this revelation first commenced in the world, and the time
wherein it did so. When some nations had so improved and culti-
vated the light of nature as greatly to excel others in wisdom and
knowledge, they generally looked upon the people of the Jews as
ignorant and barbarous; and the more wise any of them conceived

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 23

themselves, the more they despised them. And, indeed, they were
utter strangers unto all those arts and sciences whereby the faculties
of men's minds are naturally enlightened and enlarged ; nor did
they pretend unto any wisdom whereby to stand in competition with
other nations, but only what they received by divine revelations.
This alone God himself had taught them to look upon and esteem
as their only wisdom before all the world, Deut. iv. 6-8. Now,
we shall not need to consider what were the first attempts of other
nations in expressing their conceptions concerning things divine, the
duty and happiness of man. The Egyptians and Grecians were those
who vied for reputation in the improvement of this wisdom ; but it
is known and confessed that the utmost production of their endea-
vours were things foolish, irrational, and absurd, contrary to the
being and providence of God, and to the light of nature, leading-
mankind into a maze of folly and wickedness. But we may consider
what they attained unto in the fulness of time by their utmost im-
provement of science, wisdom, mutual intelligence, experience, com-
munication, laborious study, and observation. When they had added
and subducted to and from the inventions of all former ages from
time immemorial, — when they had used and improved the reason,
wisdom, invention, and conjectures, of all that went before them in
the study of this wisdom ; and had discarded whatever they had found
by experience unsuited to natural light and the common reason of
mankind, — yet it must be acknowledged that the apostle passeth a
just censure on the utmost of their attainments, namely, that " they
waxed vain in their imaginations," and that " the world by wisdom
knew not God." Whence, then, was it that in one nation esteemed
barbarous, and really so with respect unto that wisdom, those arts and
sciences, which ennobled other nations ; from that antiquity wherein
it is not pretended that reason and wisdom had received any consi-
derable improvement; without converse, communication, learning3
or experience, — there should at once proceed such a law, doctrine,
and instructions concerning God and man, so stable, certain, uni-
form, as should not only incomparably excel all products of human
wisdom unto that purpose, however advantaged by time and expe-
rience, but also abide invariable throughout all generations, so as
that whatever hath been advanced in opposition unto it, or but differ-
ing from it, hath quickly sunk under the weight of its own unreason-
ableness and folly? This one consideration, unless men have a mind
to be contentious, gives sufficient satisfaction that this book could
have no other original but what it pleads for itself, — namely, an
immediate emanation from God.

2. It is apparent that God in all ages hath had a great regard
unto it, and acted his power and care in its preservation. Were not

24 THE REASON OF FAITH. [BOOK VI., PART T.

the Bible Avhat it pretends to be, there had been nothing more suit-
able to the nature of God, and more becoming divine providence,
than long since to have blotted it out of the world ; for to suffer a
book to be in the world from the " beginning of times," falsely pre-
tending his name and authority, seducing so great a portion of man-
kind into a pernicious and ruinous apostasy from him, as it must do
and doth if it be not of a divine original, and exposing inconceivable
multitudes of the best, wisest, and soberest among them, unto all
sorts of bloody miseries, which they have undergone in the behalf of
it, seems not consonant unto that infinite goodness, wisdom, and care,
wherewith this world is governed from above. But, on the contrary,
whereas the malicious craft of Satan and the prevalent power and
rage of mankind have combined and been set at work to the ruin and
utter suppression of this book, proceeding sometimes so far as that
there was no appearing way for its escape ; yet, through the watchful
care and providence of God, sometimes putting itself forth in mira-
culous instances, it hath been preserved unto this day, and shall
be so to the consummation of all things. The event of that which
was spoken by our Saviour, Matt. v. 18, doth invincibly prove the
divine approbation of this book, as that doth its divine original,
" Till heaven and earth pass, one jot or one tittle shall in no wise
pass from the law." God's perpetual care over the Scripture for so
many ages, that not a letter of it should be utterly lost, nothing that
hath the least tendency towards its end should perish, is evidence
sufficient of his regard unto it. Especially would it be so if we
should consider with what remarkable judgments and severe reflec-
tions of vengeance on its opposers this care hath been managed, in-
stances whereof might easily be multiplied. And if any will not
ascribe this preservation of the books of the Bible, not only in their
being, but in their purity and integrity, free from the least just sus-
picion of corruption, or the intermixture of any thing human or hete-
rogeneous, unto the care of God, it is incumbent on him to assign
some other cause proportionate to such an effect, whilst it was the
interest of heaven and the endeavour of earth and hell to have
it corrupted and destroyed. For my part, I cannot but judge that
he that seeth not an hand of divine Providence stretched out in the
preservation of this book and all that is in it, its words and syllables,
for thousands of years, through all the overthrows and deluges of
calamities that have befallen the world, with the weakness of the
means whereby it hath been preserved, and the interest, in some
ages, of all those in whose power it was to have it corrupted, — as it
was of the apostate churches of the Jews and Christians, — with the
open opposition that hath been made unto it, doth not believe there
is any such thing as divine providence at all. It was first written in

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 25

the very infancy of the Babylonian empire, with which it afterwards
contemporized about nine hundred years. By £his monarchy, that
people which alone had these oracles of God committed to them
were oppressed, destroyed, and carried into captivity; but this book
was then preserved amongst them whilst they were absolutely under
the power of their enemies, although it condemned them and all
their gods and religious worship, wherewith we know how horribly
mankind is enraged. Satan had enthroned himself as the object of
their worship, and the author of all ways of divine veneration amongst
them. These they adhered unto as their principal interest; as all
people do unto that they esteem their religion. In the whole world
there was nothing that judged, condemned, opposed him or them,
but this book only, which was now absolutely in their power. If
that by any means could have been destroyed, then when it was in
the hands of but a few, and those for the most part flagitious in their
lives, hating the things contained in it, and wholly under the power of
their adversaries, the interest of Satan and the whole world in idolatry
had been secured. But, through the mere provision of divine care,
it outlived that monarchy, and saw the ruin of its greatest adversa-
ries. So it did also during the continuance of the Persian monarchy,
which succeeded, whilst the people was still under the power of ido-
laters; against whom this was the only testimony in the world. By
some branches of the Grecian monarchy a most fierce and diligent
attempt was made to have utterly destroyed it; but still it was
snatched by divine power out of the furnace, not one hair of it being
singed, or the least detriment brought unto its perfection. The
Romans destroyed both the people and place designed until then
for its preservation, carrying the ancient copy of the law in triumph
to Rome, on the conquest of Jerusalem; and whilst all absolute power
and dominion in the whole world, where this book was known or
heard of, was in their hands, they exercised a rage against it for sun-
dry ages, with the same success that former enemies had. From the
very first, all the endeavours of mankind that professed an open en-
mity against it have been utterly frustrated. And whereas, also, those
unto whom it was outwardly committed, as the Jews first, and the
antichristian church of apostatized Christians afterwards, not only
fell into opinions and practices absolutely inconsistent with it, but
also built all their present and future interests on those opinions and
practices; yet none of them durst ever attempt the corrupting of one
line in it, but were forced to attempt their own security by a pre-
tence of additional traditions, and keeping the book itself, as much
as they durst, out of the hands and knowledge of all not engaged in
the same interest with themselves. Whence could all this proceed
but from the watchful care and power of divine Providence? And

26 THE REASON OF FAITH. [BOOK VI., PART I.

it is brutish folly not to believe that what God doth so protect did
originally proceed from himself, seeing it pleads and pretends so to
do ; for every wise man will take more care of a stranger than a bas-
tard falsely imposed on him unto his dishonour.

8. The design of the whole, and all the parts of it, hath an impress
on it of divine wisdom and authority: and hereof there are two
parts; first, To reveal God unto men; and, secondly, To direct men
to come unto the enjoyment of God. That these are the only two
great concerns of our nature, of any rational being, were easy to prove,
but that it is acknowledged by all those with whom I treat. Now,
never did any book or writing in the world, any single or joint en-
deavours of mankind or invisible spirits, in the way of authority, give
out a law, rule, guide, and light for all mankind universally in both
these, — namely, the knowledge of God and ourselves, — but this book
only; and if any other, it maybe, like the Alcoran, did pretend in the
least thereunto, it quickly discovered its own folly, and exposed itself
to the contempt of all wise and considerate men. The only question
is, how it hath discharged itself in this design? for if it have com-
pletely and perfectly accomplished it, it is not only evident that it
must be from God, but also that it is the greatest benefit and kindness
that divine benignity and goodness ever granted unto mankind ; for
without it all men universally must necessarily wander in an endless
maze of uncertainties, without ever attaining light, rest, or blessed-
ness, here or hereafter. Wherefore, —

(1.) As it takes on itself to speak in the name and authority of
God, and delivers nothing, commands nothing, but what becomes
his infinite holiness, wisdom, and goodness; so it makes that decla-
ration of him, in his nature, being, and subsistence, with the necessary
properties and acts thereof, his will, with all his voluntary actings or
works, wherein we may be or are concerned, so as that we may
know him aright, and entertain true notions and apprehensions of
him, according to the utmost capacity of our finite, limited under-
standing. Neither do we urge his authority in this case, but here
and elsewhere resort unto the evidence of his reasonings, compared
with the event or matter of fact. What horrible darkness, ignorance,
and blindness, was upon the whole world with respect unto the know-
ledge of God, what confusion and debasement of our nature ensued
thereon, whilst God " suffered all nations to walk in their own ways,
and winked at the times of their ignorance/' the apostle declares at
large, Rom. i., from the 18th verse to the end of the chapter. The
sum is, That the only true God being become unknown to them, as
the wisest of them acknowledged, Acts xvii. 23, and as our apostle
proved against them, the devil, that murderer from the beginning,
and enemy of mankind, had, under various pretences, substituted

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 27

himself in his room, and was become " the god of this world," as he
is called, 2 Cor. iv. 4, and had appropriated all the religious devotion
and worship of the generality of mankind unto himself; for "the
things which the Gentiles sacrificed, they sacrificed to devils, and
not to God," as our apostle affirms, 1 Cor. x. 20, and as may easily
be evinced, and I have abundantly manifested it elsewhere.1 It is
acknowledged that some few speculative men among the heathen
did seek after God in that horrid darkness wherewith they were en-
compassed, and laboured to reduce their conceptions and notions of
his being unto what reason could apprehend of infinite perfections,
and what the works of creation and providence could suggest unto
them; — but as they never could come unto any certainty or consis-
tency of notions in their own minds, proceeding but a little be}^ond
conjecture (as is the manner of them who seek after any thing in the
dark), much less with one another, to propose any thing unto the
world for the use of mankind in these things by common consent ;
so they could none of them either ever free themselves from the
grossest practical idolatry in worshipping the devil, the head of their
apostasy from God, or in the least influence the minds of the gene-
rality of mankind with any due apprehensions of the divine nature.
This is the subject and substance of the apostle's disputation against
them, Rom. i. In this state of things, what misery and confusion
the world lived in for many ages, what an endless labyrinth of
foolish, slavish superstitions and idolatries it had cast itself into, I
have in another discourse particularly declared.2 With respect here-
unto the Scripture is well called by the apostle Peter " a light shin-
ing in a dark place," 2 Pet. i. 19. It gives unto all men at once^ a
perfect, clear, steady, uniform declaration of God, his being, subsist-
ence, properties, authority, rule, and actings; which evidenceth
itself unto the minds and consciences of all whom the god of this
world hath not absolutely blinded by the power of prejudices and
lusts, confirming them in an enmity unto and hatred of God himself.
There is, indeed, no more required to free mankind from this hor-
rible darkness, and enormous conceptions about the nature of God
and the worship of idols, but a sedate, unprejudiced consideration of
the revelation of these things in the books of the Scripture. We may
say, therefore, to all the world, with our prophet, " When they say
unto you, Seek unto them that have familiar spirits, and unto wizards
that peep, and that mutter: should not a people seek unto their God?
for the living to the dead ? To the law and to the testimony : if they
speak not according to this word, it is because there is no light in
them," Isa. viii. 19, 20. And this, also, plainly manifests the Scrip-

1 Theologoumena, etc., lib. ii. cap. 1, sect. 11.

2 Ubi supra, lib. iii. cap. 3, de origine et progressu idololatriae.

28 THE REASON OF FAITH. [BOOK VI., PART I.

ture to be of a divine original: for if this declaration of God, this
revelation of himself and his will, is incomparably the greatest and
most excellent benefit that our nature is capable of in this world,
more needful for and more useful unto mankind than the sun in the
firmament, as to the proper end of their lives and beings ; and if none
of the wisest men in the world, neither severally nor jointly, could
attain unto themselves or make known unto others this knowledge
of God, so that we may say with our apostle, that " in the wisdom
of God the world by wisdom knew not God/' 1 Cor. i. 21 ; and
whereas those who attempted any such things yet " waxed vain in
their imaginations" and conjectures, so that no one person in the
world dares own the regulation of his mind and understanding by
their notions and conceptions absolutely, although they had all ad-
vantages of wisdom and the exercise of reason above those, at least
the most of them, who wrote and published the books of the Scrip-
ture;— it cannot, with any pretence of reason, be questioned whe-
ther they were given by inspiration from God, as they pretend and
plead. There is that done in them which all the world could not do,
and without the doing whereof all the world must have been eter-
nally miserable; and who could do this but God? If any one shall
judge that that ignorance of God which was among the heathens
of old, or is among the Indians at this day, is not so miserable a mat-
ter as we make it, or that there is any way to free them from it but
by ad emanation of light from the Scripture, he dwells out of my
present way, upon the confines of atheism, so that I shall not divert
unto any converse with him. I shall only add, that whatever notions
of truth concerning God and his essence there may be found in those
philosophers who lived after the preaching of the gospel in the world,
or are at this day to be found among the Mohammedans or other
false worshippers in the world, above those of the more ancient
Pagans, they all derive from the fountain of the Scripture, and were
thence by various means traduced.

(2.) The second end of this doctrine is, to direct mankind in their
proper course of living unto God, and attaining that rest and blessed-
ness whereof they are capable, and which they cannot but desire.
These things are necessary to our nature, so that without them it
were better not to be ; for it is better to have no being in the world,
than, whilst we have it, always to wander, and never to act towards
its proper end, seenig all that is really good unto us consists in our
tendency thereunto and our attainment of it. Now, as these things
were never stated in the minds of the community of mankind, but
that they lived in perpetual confusion ; so the inquiries of the philoso-
phers about the chief end of man, the nature of felicity or blessed-
ness, the way of attaining it, are nothing but so many uncertain and

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 29

fierce digladiations, wherein not any one truth is asserted nor any-
one duty prescribed that is not spoiled and vitiated by its circum-
stances and ends. Besides, they never rose up so much as to a sur-
mise of or about the most important matters of religion; without
which it is demonstrable by reason that it is impossible we should
ever attain the end for which we were made, or the blessedness whereof
we are capable. No account could they ever give of our apostasy
from God, of the depravation of our nature, — of the cause, or neces-
sary cure of it. In this lost and wandering condition of mankind, the
Scripture presenteth itself as a light, rule, and guide unto all, to di-
rect them in their whole course unto their end, and to bring them
unto the enjoyment of God ; and this it doth with such clearness and
evidence as to dispel all the darkness and put an end unto all the
confusion of the minds of men (as the sun with rising doth the shades
of the night), unless they wilfully shut their eyes against it, " loving-
darkness rather than light, because their deeds are evil : " for all the
confusion of the minds of men, to extricate themselves from whence
they found out and immixed themselves in endless questions to no
purpose, arose from their ignorance of what we were originally, of
what we now "are, and how we came so to be, by what way or means
we may be delivered or relieved, what are the duties of life, or what
is required of us in order to our living to God as our chiefest end,
and wherein the blessedness of our nature doth consist. All the
world was never able to give an answer tolerably satisfactory unto
any one of these inquiries, and yet, unless they are all infallibly de-
termined, we are not capable of the least rest or happiness above the
beasts that perish. But now all these things are so clearly declared
and stated in the Scripture that it comes with an evidence like a
light from heaven on the minds and consciences of unprejudiced per-
sons. What was the condition of our nature in its first creation and
constitution, with the blessedness and advantage of that condition;
how we fell from it, and what was the cause, what is the nature, and
what the consequences and effects, of our present depravation and
apostasy from God; how help and relief is provided for us herein by
infinite wisdom, grace, and bounty; what that help is, how we may
be interested in it and made partakers of it ; what is that system of
duties, or course of obedience unto God, which is required of us, and
wherein our eternal felicity doth consist, — are all of them so plainly
and clearly revealed in the Scripture, as in general to leave man-
kind no ground for doubt, inquiry, or conjecture. Set aside invete-
rate prejudices from tradition, education, false notions, into the mould
whereof the mind is cast, the love of sin, and the conduct of lust, —
which things have an inconceivable power over the minds, souls, and
affections of men, — and the light of the Scripture in these things is

SO THE REASON OF FAITH. [BOOK VI., PART I.

like that of the sun at noon-day, which shuts up the way unto all
farther inquiry, and efficaciously necessitates unto an acquiescency in
it. And, in particular, in that direction which it gives unto the lives
of men, in order unto that obedience which they owe to God, and
that reward which they expect from him, there is no instance con-
ceivable of any thing conducing thereunto which is not prescribed
therein, nor of any thing which is contrary unto it that falls not
under its prohibition. Those, therefore, whose desire or interest it
is that the bounds and differences of good and evil should be unfixed
and confounded ; who are afraid to know what they were, what they
are, or what they shall come unto; who care to know neither God
nor themselves, their duty nor their reward, — may despise this book,
and deny its divine original: others will retain a sacred veneration of
it, as of the offspring of God.

4. The testimony of the church may in like manner be pleaded
unto the same purpose. And I shall also insist upon it, partly to
manifest wherein its true nature and efficacy do consist, and partly
to evince the vanity of the old pretence, that even we also, who are
departed from the church of Rome, do receive the Scripture upon
the authority thereof; whence it is farther pretended, that, on the
same ground and reason, we ought to receive whatever else it pro-
poseth unto us.

(1.) The church is said to be the pillar and ground of truth,
1 Tim. iii. 15; which is the only text pleaded with any sobriety to
give countenance unto the assertion of the authority of the Scripture
with respect unto us to depend on the authority of the church. But
the weakness of a plea to that purpose from hence hath been so fully
manifested by many already that it needs no more to be insisted on.
In short, it cannot be so the pillar and ground of truth that the
truth should be, as it were, built and rest upon it as its foundation ;
for this is directly contrary to the same apostle, who teacheth us that
the church itself is " built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner-stone," Eph.
ii. 20. The church cannot be the ground of truth, and truth the
ground of the church, in the same sense or kind. Wherefore, the
church is the pillar and ground of truth, in that it holds up and de-
clares the Scriptures and the things contained therein so to be.

(2.) In receiving any thing from a church, we may consider the
authority of it, or its ministry. By the authority of the church in
this matter, we intend no more but the weight and importance that
is in its testimony ; as testimonies do vary according to the worth,
gravity, honesty, honour, and reputation of them by whom they are
given: for to suppose an authority, properly so called, in any church,
or all the churches of the world, whereon our reception of the Scrip-

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 31

ture should depend, as that which gives it authority towards us, and
a sufficient warranty to our faith, is a nice imagination ; for the au-
thority and truth of God stand not in need nor are capable of any
such attestation from men. All they will admit of from the children
of men is, that they do humbly submit unto them, and testify their
so doing with the reasons of it. The ministry of the church in this
matter is that duty of the church whereby it proposeth and de-
clareth the Scripture to be the word of God, arid that as it hath occa-
sion, to all the world. And this ministry also may be considered
either formally, as it is appointed of God unto this end, and blessed
by him; or materially only, as the thing is done, though the grounds
whereon it is done and the manner of doing it be not divinely ap-
proved.

We wholly deny that we receive the Scripture, or ever did, on the
authority of the church of Kome, in any sense whatever, for the rea-
sons that shall be mentioned immediately. But it may be granted
that, together with the ministry of other churches in the world, and
many other providential means of their preservation and successive
communication, we did de facto receive the Scriptures by the minis-
try of the church of Borne also, seeing they also were in the posses-
sion of them ; but this ministry we allow only in the latter sense, as
an actual means in subserviency unto God's providence, without re-
spect unto any especial institution.

And for the authority of the church in this case, in that sense
wherein it is allowed, — namery, as denoting the weight and import-
ance of a testimony, which, being strengthened by all sorts of cir-
cumstances, may be said to have great authority in it, — we must be
careful unto whom or what church we grant or allow it : for let men
assume what names or titles to themselves they please, yet if the
generality of them be corrupt or flagitious in their lives, and have
great secular advantages, which they highly prize and studiously im-
prove, from what they suppose and profess the Scripture to supply
them withal, be they called church or what you please, their testi-
mony therein is of very little value, for all men may see that they
have an earthly worldly, interest of their own therein ; and it will be
said that if such persons did know the whole Bible to be a fable (as
one pope expressed himself to that purpose), they would not forego the
profession of it, unless they could more advantage themselves in the
world another way. Wherefore, whereas it is manifest unto all that
those who have the conduct of the Roman church have made, and
do make to themselves, great earthly, temporal advantages, in honour,
power, wealth, and reputation in the world, by their profession of the
Scripture, their testimony may rationally be supposed to be so far
influenced by self-interest as to be of little validity.

32 THE REASON OF FAITH. [BOOK VI., PART I.

The testimony, therefore, which I intend is that of multitudes of
persons of unspotted reputation on all other accounts in the world,
free from all possibility of impeachment, as unto any designed evil
or conspiracy among themselves, with respect unto any corrupt end,
and who, having not the least secular advantage by what they testi-
fied unto, were absolutely secured against all exceptions which either
common reason or common usage among mankind can put in unto
any witness whatever. And, to evidence the force that is in this con-
sideration, I shall briefly represent, [1.] Who they were that gave
and do give this testimony, in some especial instances ; [2.] What
they gave this testimony unto; [3.] How, or by what means, they
did so: —

[1.] And, in the first place, the testimony of those by whom the
several books of the Scripture were written is to be considered. They
all of them, severally and jointly, witnessed that what they wrote
was received by inspiration from God. This is pleaded by the
apostle Peter in the name of them all: 2 Pet. i. 16-21, " We
have not followed cunningly-devised fables, when we made known
unto you the power and coming of our Lord Jesus Christ, but were
eye-witnesses of his majesty. For he received from God the Father
honour and glory, when there came such a voice to him from the
excellent glory, This is my beloved Son, in whom I am well pleased.
And this voice which came from heaven we heard, when we were
with him in the holy mount. We have also a more sure word of
prophecy; whereunto ye do well that ye take heed, as unto a light
that shineth in a dark place, until the day dawn, and the day-star
arise in your hearts: knowing this first, that no prophecy of the
Scripture is of any private interpretation. For the prophecy came
not in old time by the will of man : but holy men of God spake as
they were moved by the Holy Ghost." This is the concurrent testi-
mony of the writers both of the Old Testament and the New, —
namely, that as they had certain knowledge of the things they
wrote, so their writing was by inspiration from God. So, in par-
ticular, John beareth witness unto his Revelation : chap. xix. 9,
xxii. 6, " These are the true and faithful sayings of God." And what
weight is to be laid hereon is declared, John xxi. 24, " This is the
disciple which testifieth of these things, and wrote these things : and
we know that his testimony is true." He testified to the truth of what
he wrote ; but how was it known to the church, there intended, (" We
know that his testimony is true,") that so it was indeed? He was
not absolutely ubr6iri<frag, or " one that was to be believed in merely
on his own account;" yet here it is spoken in the name of the church
with the highest assurance, " We know that his testimony is true."
I answer, This assurance of theirs did not arise merely from his moral

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 33

or natural endowments or holy counsels, but from the evidence they
had of his divine inspiration; whereof we shall treat afterward.

The things pleaded to give force unto this testimony, in particular,
are all that such a testimony is capable of, and so many as would
require a large discourse by itself to propose, discuss, and confirm
them. But supposing the testimony they gave, I shall, in compliance
with my own design, reduce the evidences of its truth unto these
two considerations : 1st. Of their persons; and, 2dly. Of the manner
of their writing: —

1st. As to their ])ersons, they were absolutely removed from all
possible suspicion of deceiving or being deceived. The wit of all the
atheistical spirits in the world is not able to fix on any one thing that
would be a tolerable ground of any such suspicion concerning the in-
tegrity of witnesses, could such a testimony be given in any other
case; and surmises in things of this nature, which have no pleadable
ground for them, are to be looked on as diabolical suggestions or
atheistical dreams, or at best the false imaginations of weak and dis-
tempered minds. The nature and design of their work; their uncon-
cernment with all secular interests; their unacquaintance with one
another; the times and places wherein the things reported by them
were done and acted ; the facility of convincing them of falsehood if
what they wrote in matter of fact, which is the fountain of what
else they taught, were not true; the evident certainty that this
would have been done, arising from the known desire, ability, will,
and interest, of their adversaries so to do, had it been possible to be
effected, seeing this would have secured them the victory in the con-
flicts wherein they were violently engaged, and have put an imme-
diate issue unto all that difference and uproar that was in the world
about their doctrine; their harmony among themselves, without con-
spiracy or antecedent agreement; the miseries which they underwent,
most of them without hope of relief or recompense in this world, upon
the sole account of the doctrine taught by themselves ; with all other
circumstances innumerable, that are pleadable to evince the sincerity
and integrity of any witnesses whatever, — do all concur to prove that
they did not follow cunningly-devised fables in what they declared
concerning the mind and will of God as immediately from himself.
To confront this evidence with bare surmises, incapable of any ra-
tional countenance or confirmation, is only to manifest what brutish
impudence, infidelity, and atheism, are forced to retreat unto for
shelter.

2dly. Their style or manner of writing deserves a peculiar consi-
deration; for there are impressed on it all those characters of a divine
original that can be communicated unto such an outward adjunct of
divine revelation. Notwithstanding the distance of the ages and

vol. iv. 3

34 THE REASON OF FAITH. [BOOK VI., PART I.

seasons wherein they lived, the difference of the languages wherein
they wrote, with the great variety of their parts, abilities, education,
and other circumstances, yet there is upon the whole and all the
parts of their writing such gravity, majesty, and authority, mixed
with plainness of speech, and absolute freedom from all appearance
of affectation of esteem or applause, or any thing else that derives
from human frailty, as must excite an admiration in all that seriously
consider them. But I have at large elsewhere insisted on this con-
sideration;1 and have also, in the same place, showed that there is
no other writing extant in the world that ever pretended unto a di-
vine original, — as the apocryphal books under the Old Testament,
and some fragments of spurious pieces pretended to be written in the
days of the apostles, — but they are, not only from their matter, but
from the manner of their writing, and the plain footsteps of human
artifice and weakness therein, sufficient for their own conviction, and
do openly discover their own vain pretensions. So must every thing
necessarily do which, being merely human, pretends unto an imme-
diate derivation from God. When men have done all they can, these
things will have as evident a difference between them as there is
between wheat and chaff, between real and painted fire, Jer. xxiiL
28, 29.

TJnto the testimony of the divine writers themselves, we must add
that of those who in all ages have believed in Christ through their
word; which is the description which the Lord Jesus Christ giveth
of his church, John xvii. 20. This is the church, — that is, those who
wrote the Scripture, and those who believe in Christ through their
word, through all ages, — which beareth witness to the divine original
of the Scripture ; and it may be added that we know this witness is
true. With these I had rather venture my faith and eternal condi-
tion than with any society, any real or pretended church whatever.
And among these there is an especial consideration to be had of those
innumerable multitudes who, in the primitive times, witnessed this
confession all the world over; for they had many advantages above
us to know the certainty of sundry matters of fact which the verity
of our religion depends upon. And we are directed unto an especial
regard of their testimony, which is signalized by Christ himself. In
the great judgment that is to be passed on the world, the first ap-
pearance is of " the souls of them that were beheaded for the wit-
ness of Jesus, and for the word of God," Rev. xx. 4; and there
is at present an especial regard unto them in heaven upon the ac-
count of their witness and testimony, chap. vi. 9-11. These were they
who, with the loss of their lives by the sword, and other ways of vio-
lence, gave testimony unto the truth of the word of God. And to
1 Exercitat. on the Epist. to the Heh. , Exer. i.

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 35

reduce these things unto a natural consideration, who can have the
least occasion to suspect all those persons of folly, weakness, credulity,
wickedness, or conspiracy among themselves, which such a diffuse
multitude was absolutely incapable of? Neither can any man under-
value their testimony but he must comply with their adversaries
against them, who were known generally to be of the worst of men.
And who is there that believes there is a God and an eternal future
state that had not rather have his soul with Paul than Nero, with
the holy martyrs than their bestial persecutors? Wherefore, this
suffrage and testimony, begun from the first writing of the Scripture,
and carried on by the best of men in all ages, and made conspicu-
ously glorious in the primitive times of Christianity, must needs be
with all wise men unavoidably cogent, at least unto a due and sedate
consideration of what they bear witness unto, and sufficient to scatter
all such prejudices as atheism or profaneness may raise or suggest.

[2.] What it was they gave testimony unto is duly to be considered;
and this was, not only that the book of the Scripture was good, holy,
and true, in lill the contents of it, but that the whole and every part
of it was given by divine inspiration, as their faith in this matter is
expressed, 2 Pet. i. 20, 21. On this account, and no other, did they
themselves receive the Scripture, as also believe and yield obedience
unto the things contained in it. Neither would they admit that
their testimony was received if the whole world would be content to
allow of or obey the Scripture on any other or lower terms; nor
Will God himself allow of an assent unto the Scripture under any
other conception, but as the word which is immediately spoken by
himself. Hence, they who refuse to give credit thereunto are said
to "belie the Lord, and say, It is not he," Jer. v. 12; yea, to "make
God a liar/' 1 John v. 10. If all mankind should agree together
to receive and make use of this book, as that which taught nothing
but what is good, useful, and profitable to human society; as that
which is a complete directory unto men in all that they need to be-
lieve or do towards God ; the best means under heaven to bring them
to settlement, satisfaction, and assurance of the knowledge of God
and themselves; as the safest guide to eternal blessedness; and there-
fore must needs be written and composed by persons wise, holy, and
honest above all comparison, and such as had such knowledge of God
and his will as is necessary unto such an undertaking ; — yet all this
answers not the testimony given by the church of believers in all
ages unto the Scriptures. It was not lawful for them, it is not for
us, so to compound this matter with the world. That the whole
Scripture was given by inspiration from God, that it was his word,
his true and faithful sayings, was that which, in the first place, they
gave testimony unto, and we also are obliged so to do. They never

36 THE REASON OF FAITH. [BOOK VL, PART I.

pretended unto any other assurance of the things they professed, nor
any other reason of their faith and obedience, but that the Scripture,
wherein all these things are contained, was given immediately from
God, or was his word ; and, therefore, they were always esteemed no
less traitors to Christianity who gave up their Bibles to persecutors
than those who denied Jesus Christ.

[3.] The manner wherein this testimony was given adds to the
importance of it; for, — 1st. Many of them, especially in some seasons,
gave it in, with sundry miraculous operations. This our apostle
pleadeth as a corroboration of the witness given by the first preach-
ers of the gospel unto the truths of it, Heb. ii. 4, as the same was
done by all the apostles together, Acts v. 32. It must be granted
that these miracles were not wrought immediately to confirm this
single truth, that the Scripture was given by inspiration of God; but
that the end of miracles is to be an immediate witness from heaven,
or God's attestation to their persons and ministry by whom they
were wrought. His presence with them and approbation of their
doctrine were publicly declared by them. But the miracles wrought
by the Lord Christ and his apostles, whereby God gave immediate
testimony unto the divine mission of their persons and infallible
truth of their doctrine, might either not have been written, as most
of them were not, or they might have been written and their doctrine
recorded in books not given by inspiration from God. Besides, as
to the miracles wrought by Christ himself, and most of those of the
apostles, they were wrought among them by whom the books of the
Old Testament were acknowledged as the oracles of God, and before
the writing of those of the New, so that they could not be wrought
in the immediate confirmation of the one or the other. Neither
have we any infallible testimony concerning these miracles but the
Scripture itself, wherein they are recorded; whence it is necessary
that we should believe the Scripture to be infallibly true, before we
can believe on grounds infallible the miracles therein recorded to be
so. Wherefore, I grant that the whole force of this consideration
lieth in this alone, that those who gave testimony to the Scripture
to be the word of God had an attestation given unto their ministry
by these miraculous operations, concerning which we have good col-
lateral security also.

2dly. Many of them confirmed their testimony with their suffer-
ings, being not only witnesses but martyrs, in the peculiar church
notion of that word, grounded on the Scripture, Acts xxii. 20 ; Rev.
ii. 13, xvii. 6. So far were they from any worldly advantage by the
profession they made and the testimony they gave, as that in the
confirmation of them they willingly and cheerfully underwent what-
ever is evil, dreadful, or destructive to human nature, in all its tem-

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 37

porary concerns. It is, therefore, unquestionable that they had the
highest assurance of the truth in these things which the mind of man
is capable of. The management of this argument is the principal
design of the apostle in the whole 11th chapter of the Epistle*to
the Hebrews ; for, having declared the nature of faith in general,
namely, that it is the " substance of things hoped for, and the evi-
dence of things not seen," verse 1, — that is, such an assent unto and
confidence of invisible things, things capable of no demonstration
from sense or reason, as respects divine revelation only, whereinto
alone it is resolved, — for our encouragement thereunto and establish-
ment therein, he produceth a long catalogue of those who did,
suffered, and obtained great things thereby. That which he princi-
pally insists upon is, the hardships, miseries, cruelties, tortures, and
several sorts of deaths, which they underwent, especially from verse 33
to the end. These he calleth a "cloud of witnesses," wherewith "we
are compassed about," chap. xii. 1, giving testimony unto what we
do believe, that is, divine revelation, and in an especial manner to
the promises therein contained, unto our encouragement in the same
duty, as he there declares. And certainly what was thus testified
unto by so many great, wise, and holy persons, and that in such a
way and manner, hath as great an outward evidence of its truth as
any thing of that nature is capable of in this world.

3dly. They gave not their testimony casually, or on some extra-
ordinary occasion only, or by some one solemn act, or in some one
certain ivay, as other testimonies are given, nor can be given other-
wise; but they gave their testimony in this cause in their whole
course, in all that they thought, spake, or did in the world, and in
the whole disposal of their ways, lives, and actions, — as every true be-
liever continueth to do at this day. For a man, when he is occasion-
ally called out, to give a verbal testimony unto the divine original of
the Scripture, ordering in the meantime the whole course of his con-
versation, his hopes, designs, aims, and ends, without any eminent
respect or regard unto it, his testimony is of no value, nor can have
any influence on the minds of sober and considerate men. But when
men do manifest and evince that the declaration of the mind of God
in the Scripture hath a sovereign divine authority over their souls
and consciences, absolutely and in all things, then is their witness
cogent and efficacious. There is to me a thousand times more force
and weight in the testimony to this purpose of some holy persons,
who universally and in all things, with respect unto this world and
their future eternal condition, in all their thoughts, words, actions,
and ways, do really experiment in themselves, and express to others,
the power and authority of this word of God in their souls and con-
sciences, living, doing, suffering, and dying in peace, assurance of

38 THE REA.SON OF FAITH. [BOOK VI., PART I.

mind, and consolation thereon, than in the verbal declaration of the
most splendid, numerous church in the world, who evidence not such
an inward sense of its power and efficacy. There is, therefore, that
force in the real testimony which hath been given in all ages, by all
this sort of persons, not one excepted, unto the divine authority of
the Scripture, that it is highly arrogant for any one to question the
truth of it without evident convictions of its imposture; which no
person of any tolerable sobriety did ever yet pretend unto.

5. I shall add, in the last place, the consideration of that success
which the doctrine derived solely from the Scripture, and resolved
thereinto, hath had in the world upon the minds and lives of men,
especially upon the first preaching of the gospel. And two things
offer themselves hereon immediately unto our consideration: — (1.)
The persons by whom this doctrine was successfully carried on in the
world; and, (2.) The way and manner of the propagation of it; both
which the Scripture takes notice of in particular, as evidences of that
divine power which the word was really accompanied withal. (1.) For
the persons unto whom this work was committed, I mean the apostles
and first evangelists, were, as to their outward condition in the world,
poor, low, and every way despised; and as unto the endowments of
their minds, destitute of all those abilities and advantages which
might give them either reputation or probability of success in such
an undertaking. This the Jews marked in them with contempt,
Acts iv. 13; and the Gentiles also generally despised them on the
same account. As they afforded our apostle no better title than that
of a "babbler," chap. xvii. 18, so for a long time they kept up the
public vogue in the world, that Christianity was the religion of idiots
and men illiterate. But God had another design in this order of things,
which our apostle declares upon an admission of the inconsiderable
meanness of them unto whom the dispensation of the gospel was com-
mitted: 2 Cor. iv. 7, " We have this treasure in earthen vessels, that
the excellency of the power may be of God, and not of us/' The rea-
son why God would make use of such instruments only in so great a
work was, that through their meanness his own glorious power might
be more conspicuous. There is nothing more common among men,
or more natural unto them, than to admire the excellencies of those
of their own race and kind, and a willingness to have all evidences
of a divine, supernatural power clouded and hidden from them. If,
therefore, there had been such persons employed as instruments in
this Avork, whose powers, abilities, qualifications, and endowments,
might have been probably pretended as sufficient, and the immediate
causes of such an effect, there would have been no observation of the
divine power and glory of God. But he who is not able to discern
them in the bringing about of so mighty a work by means so dis-

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 39

proportionate thereunto, is under the power of the unrelievable pre-
judices intimated by our apostle in this case, 2 Cor. iv. 3, 4.

(2.) The means which were to be used unto this end, — namely,
the subduing of the world unto the faith and obedience of the gos-
pel, so erecting the spiritual kingdom of Christ in the minds of men
who before were under the power and dominion of his adversary, —
must either he force and arms, or eloquence, in plausible, persuasive
reasonings. And mighty works have been wrought by the one and
the other of them. By the former have empires been set up and
established in the world, and the superstition of Mohammed imposed
on many nations. And the latter also hath had great effects on the
minds of many. Wherefore, it might have been expected that those
who had engaged themselves in so great a design and work as that
mentioned should betake themselves unto the one or other of these
means and ways; for the wit of man cannot contrive any way unto
such an end but what may be reduced unto one of these two, seeing
neither upon the principles of nature nor on the rules of human wis-
dom or policy can any other be imagined. But even both these ways
were abandoned by them, and they declared against the use of either
of them : for as outward force, power, and authority, they had none,
the use of all carnal weapons being utterly inconsistent with this
work and design ; so the other way, of persuasive orations, of enticing
words, of alluring arts and eloquence, with the like effects of human
wisdom and skill, were all of them studiously declined by them in
this work, as things extremely prejudicial to the success thereof,
1 Cor. ii. 4, 5. But this alone they betook themselves unto, — they
went up and down, preaching to Jews and Gentiles "that Jesus
Christ died for our sins, and rose again, according to the Scriptures/'
chap. xv. 3, 4. And this they did by virtue of those spiritual gifts
which were the hidden powers of the world to come, whose nature,
virtue, and power, others were utterly unacquainted withal. This
preaching of theirs, this preaching of the cross, both for the subject-
matter and manner of it, without art, eloquence, or oratory, was
looked on as a marvellous foolish thing, a sweaty kind of babbling,
by all those who had got any reputation of learning or cunning
amongst men. This our apostle at large discourseth, 1 Cor. i. 17-31.
In this state of things, every thing was under as many improbabilities
of success, unto all rational conjectures, as can be conceived. Be-
sides, together with the doctrine of the gospel that they preached,
which was new and uncouth unto the world, they taught observances
of religious worship, in meetings, assemblies, or conventicles, to that
end, which all the laws in the world did prohibit, Acts xvi. 21,
xviii. 13. Hereupon, no sooner did the rulers and governors of the
world begin to take notice of them and what they did, but they

40 THE REASON OF FAITH. [BOOK VL, PART I.

judged that it all tended to sedition, and that commotions would
ensue thereon. These things enraged the generality of mankind
against them and their converts ; who therefore made havoc of them
with incredible fury. And yet, notwithstanding all these disadvan-
tages, and against all these oppositions, their doctrine prevailed to
subdue the world to the obedience thereof. And there may be
added unto all these things one or two considerations from the state
of things at that time in the world, which signalize the quality of
this work, and manifest it to have been of God ; as, —

[1.] That in the New Testament, the writers of it do constantly
distribute all those with whom they had to do in this world into
Jews and Greeks, which we render Gentiles, the other nations of
the world coming under that denomination because of their pre-
eminence on various accounts. Now, the Jews at that time were
in solidum possessed of all the true religion that was in the world,
and this they boasted of as their privilege, bearing up themselves
with the thought and reputation of it everywhere and on all occa-
sions; it being at that time their great business to gain proselytes
unto it, whereon also their honour and advantage did depend. The
Greeks, on the other side, were in as full a possession of arts, sciences,
literature, and all that which the world calls " wisdom," as the Jews
were of religion ; and they had also a religion, received by a long tra-
dition of their fathers, from time immemorial, which they had vari-
ously cultivated and dressed with mysteries and ceremonies, unto
their own complete satisfaction. Besides, the Romans, who were
the ruling part of the Gentiles, did ascribe all their prosperity and
the whole raising of their stupendous empire to their gods and the
religious worship they gave unto them; so that it was a fundamental
maxim in their policy and rule, that they should prosper or decay
according as they observed or were negligent in the religion they
received; as, indeed, not only those who owned the true God and
his providence, but, before idolatry and superstition had given place
unto atheism, all people did solemnly impute all their achievements
and successes unto their gods, as the prophet speaks of the Chal-
deans, Hab. i. 11; and he who first undertook to record the ex-
ploits of the nations of the world doth constantly assign all their,
good and evil unto their gods, as they were pleased or provoked.
The Romans, in especial, boasted that their religion was the cause of
their prosperity: "Pietate et religione atque hac una sapientia, qubd
deorum immortalium numine omnia regi gubernarique perspeximus,
omnes gentes nationesque superamus," says their great oracle [ora-
tor?] Orat. de Har. Resp., 9. And Dionysius of Halicarnassus, a great
and wise historian, giving an account of the religion of the Romans
and the ceremonies of their worship, affirms that he doth it unto

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 41

this end, "that those who have been ignorant of the Roman piety
should cease to wonder at their prosperity and successes in all their
wars, seeing, by reason of their religion, they had the gods always
propitious and succourable unto them," Antiq. Rom. lib. ii. The
consideration hereof made them so obstinate in their adherence
unto their present religion, that when, after many ages and hundreds
of years, some books of Numa, their second king, and principal
establisher of their commonwealth, were occasionally found, instead
of paying them any respect, they ordered them to be burnt, because
one who had perused them took his oath that they were contrary to
their present worship and devotion ! And this was that which, upon
the declension of their empire, after the prevalency of the Christian
religion, those who were obstinate in their Paganism reflected se-
verely upon the Christians ; the relinquishment of their old religion
they fiercely avowed to be the cause of all their calamities; — in
answer unto which calumny, principally, Austin wrote his excellent
discourse, De Civitate Dei.

In this state of things the preachers of the gospel come among
them, and not only bring a new doctrine, under all the disadvan-
tages before mentioned, and, moreover, that he who was the head
of it was newly crucified by the present powers of the earth for a
malefactor, but also such a doctrine as was expressly to take away
the religion from the Jews, and the wisdom from the Greeks, and
the principal maxim of polity from the Romans, whereon they
thought they had raised their empire ! It were easy to declare how
all those sects were engaged, in worldly interest, honour, reputation,
and principles of safety, to oppose, decry, condemn, and reject, this
new doctrine. And if a company of sorry craftsmen were able to fill
a whole city with tumult and uproar against the gospel, as they did
when they apprehended it would bring in a decay of their trade,
Acts xix. 23-41, what can we think was done in all the world by all
those who were engaged and enraged by higher provocations? It was
as death to the Jews to part with their religion, both on the account
of the conviction they had of its truth and the honour they esteemed
to accrue to themselves thereby; and for the Greeks to have that wis-
dom, which they and their forefathers had been labouring in for so
many generations, now to be all rejected as an impertinent foolery
by the sorry preachments of a few illiterate persons, it raised them
unto the highest indignation; and the Romans were wise enough to
secure the fundamental maxim of their state. Wherefore the world
seemed very sufficiently fortified against the admission of this new
and strange doctrine, on the terms whereon it was proposed. There
can be no danger, sure, that ever it should obtain any considerable
progress. But we know that things fell out quite otherwise ; religion,

42 THE REASON OF FAITH. [BOOK VI., PART I.

Avisdom, and power, with honour, profit, interest, reputation, were
all forced to give way to its power and efficacy.

[2.] The world was at that time in the highest enjoyment of
peace, prosperity, and plenty, that ever it attained from the entrance
of sin ; and it is known how from all these things is usually made
provision for the flesh to fulfil the lusts thereof. Whatever the
pride, ambition, covetousness, sensuality, of any persons could carry
them forth to lust after, the world was full of satisfactions for; and
most men lived, as in the eager pursuit of their lusts, so in a full
supply of what they did require. In this condition the gospel is
preached unto them, requiring at once, and that indispensably, a re-
nunciation of all those worldly lusts which before had been the salt
of their lives. If men designed any compliance with it or interest
in it, their pride, ambition, luxury, covetousness, sensuality, malice,
revenge, must all be mortified and rooted up. Had it only been a
new doctrine and religion, declaring that knowledge and worship of
God which they had never heard of before, they could not but be very
wary in giving it entertainment ; but when withal it required, at the
first instant, that for its sake they should "pull out their right eyes,
and cut off their right hands," to part with all that was dear and
useful unto them, and which had such a prevalent interest in their
minds and affections as corrupt lusts are known to have, this could
not but invincibly fortify them against its admittance. But yet this
also was forced to give place, and all the fortifications of Satan
therein were, by the power of the word, cast to the ground, as our
apostle expresseth it, 2 Cor. x. 4, 5, where he gives an account of
that warfare whereby the world was subdued to Christ by the gos-
pel. Now, a man that hath a mind to make himself an instance of
conceited folly and pride, may talk as though there was in all this
no evidence of divine power giving testimony to the Scripture and
the doctrine contained in it ; but the characters of it are so legible
unto every modest and sedate prospect that they leave no room for
doubt or hesitation. #

But the force of the whole argument is liable unto one exception
of no small moment, which must, therefore, necessarily be taken
notice of and removed: for whereas we plead the power, efficacy,
and prevalency of the gospel in former days, as a demonstration of
its divine original, it will be inquired " whence it is that it is not
still accompanied with the same power, nor doth produce the same
effects; for we see the profession of it is now confined to narrow
limits in comparison of what it formerly extended itself unto,
neither do Ave find that it gets ground anyAvhere in the world, but
is rather more and more straitened every day. Wherefore, either the
first prevalency that is asserted unto it, and argued as an evidence of

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 43

its divinity, did indeed proceed from some other accidental causes
in an efficacious though unseen concurrence, and was not by an
emanation of power from itself; or the gospel is not at present what
it was formerly, seeing it hath not the same effect upon or power
over the minds of men as that had of old. We may, therefore,
suspend the pleading of this argument from what was done by the
gospel formerly, lest it reflect disadvantage upon what we profess at
present."

Ans. 1. Whatever different events may fall out in different sea-
sons, yet the gospel is the same as ever it was from the beginning.
There is not another book, containing another doctrine, crept into the
world instead of that once delivered unto the saints; and whatever
various apprehensions men may have, through their weakness or pre-
judices, concerning the things taught therein, yet are they in them-
selves absolutely the same that ever they were, and that without
the loss or change of a material word or syllable in the manner of
their delivery. This I have proved elsewhere, and it is a thing-
capable of the most evident demonstration. Wherefore, whatever
entertainment this gospel meets withal at present in the world, its
former prevalency may be pleaded in justification of its divine original.

2. The cause of this event lieth principally in the sovereign will
and pleasure of God; for although the Scripture be his word, and
he hath testified it so to be by his power, put forth and exerted in
dispensations of it unto men, yet is not that divine power included
or shut up in the letter of it, so that it must have the same effect
wherever it comes. We plead not that there is absolutely in itself,
its doctrine, the preaching or preachers thereof, such a power, as it
were naturally and physically, to produce the effects mentioned;
but it is an instrument in the hand of God unto that work which is
his own, and he puts forth his power in it and by it as it seems good
unto him. And if he do at any time so put forth his divine power
in the administration of it, or in the use of this instrument, as
that the great worth and excellency of it shall manifest itself to be
from him, he giveth a sufficient attestation of it. Wherefore, the
times and seasons of the prevalency of the gospel in the world are
in the hand and at the sovereign disposal of God ; and as he is not
obliged (for " who hath known the mind of the Lord, or who hath
been his counsellor?") to accompany it with the same power at all
times and seasons, so the evidence of his own power going along
with it at any time, whilst under an open claim of a divine original,
is an uncontrollable approbation of it. Thus, at the first preaching
of the word, to fulfil the promises made unto the fathers from the
foundation of the world, to glorify his Son Jesus Christ, and the
gospel itself which he had revealed, he put forth that effectual divine

44 . THE REASON OF FAITH. [BOOK VI., PART I.

power in its administration, whereby the world was subdued unto
the obedience of it ; and the time will come when he will revive the
same work of power and grace, to retrieve the world into a subjection
to Jesus Christ, And although he doth not in these latter ages cause
it to run and prosper among the nations of the world who have not
as yet received it, as he did formerly, yet, considering the state of
things at present among the generality of mankind, the preservation
of it in that small remnant by whom it is obeyed in sincerity is a
no less glorious evidence of his presenqe with it and care over it than
was its eminent propagation in days of old.

3. The righteousness of God is in like manner to be considered in
these things: for whereas he had granted the inestimable privilege
of his word unto many nations, they, through their horrible ingrati-
tude and wickedness, detained the truth in unrighteousness, so that
the continuance of the gospel among them was no way to the glory
of God, no, nor yet unto their own advantage ; for neither nations
nor persons will ever be advantaged by an outward profession of the
gospel whilst they live in a contradiction and disobedience to its
precepts, yea, nothing can be more pernicious to the souls of men.
This impiety God is at this day revenging on the nations of the
world, having utterly cast off' many of them from the knowledge of
the truth, and given up others unto " strong delusions to believe
lies," though they retain the Scriptures and outward profession of
Christianity. How far he may proceed in the same way of righteous
vengeance towards other nations also we know not, but ought to
tremble in the consideration of it. When God first granted the
gospel unto the world, although the generality of mankind had
greatly sinned against the light of nature, and had rejected all those
supernatural revelations that at any time had been made unto them,
yet had they not sinned against the gospel itself nor the grace there-
of. It pleased God, therefore, to wink at and pass over that time
of their ignorance, so as that hjs justice should not be provoked by
any of their former sins to withhold from them the efficacy of his
divine power in the administration of the gospel, whereby he " called
them to repentance." But now, after that the gospel hath been
sufficiently tendered unto all nations, and hath, either as unto its
profession or as unto its power, with the obedience that it requires,
been rejected by the most of them, things are quite otherwise stated.
It is from the " righteous judgment of God," revenging the sins of
the world against the gospel itself, that so many nations are deprived
of it, and so many left obstinate in its refusal. Wherefore, the pre-
sent state of things doth no way weaken or prejudice the evidence
given unto the Scripture by that mighty power of God which ac-
companied the administration of it in the world. For what hath

CHAP. III.] EXTERNAL ARGUMENTS FOR DIVINE REVELATION. 45

since fallen out, there are secret reasons of sovereign wisdom, and
open causes in divine justice, whereunto it is to be assigned.

These things I have briefly called over, and not as though they
were all of this kind that may be pleaded, but only to give some
instances of those external arguments whereby the divine authority
of the Scripture may be confirmed.

Now, these arguments are such as are able of themselves to beget
in the minds of men sober, humble, intelligent, and unprejudiced,
a firm opinion, judgment, and persuasion, that the Scripture doth
proceed from God. Where persons are prepossessed with invincible
prejudices, contracted by a course of education, wherein they have
imbibed principles opposite and contrary thereunto, and have in-
creased and fortified them by some fixed and hereditary enmity
against all those whom they know to own the divinity of the Scrip-
ture,— as it is with Mohammedans and some of the Indians, — these
arguments, it may be, will not prevail immediately to work or effect
their assent. It is so with respect unto them also who, out of love
unto and delight in those ways of vice, sin, and wickedness, which
are absolutely and severely condemned in the Scripture, without the
least hope of a dispensation unto them that continue under the power
of them, will not take these arguments into due consideration. Such
persons may talk and discourse of them, but they never weigh them
seriously, according as the importance of the cause doth require ; for
if men will examine them as they ought, it must be with a sedate
judgment that their eternal condition depends upon a right deter-
mination of this inquiry. But [as] for those who can scarce get
liberty from the service and power of their lusts seriously to con-
sider what is their condition, or what it is like to be, it is no wonder
if they talk of these things, after the manner of these days, without
any impression on their minds and affections, or influence on the
practical understanding. But our inquiry is after what is a sufficient
evidence for the conviction of rational and unprejudiced persons, and
the defeating of objections to the contrary; which these and the like
arguments do every way answer.

Some think fit here to stay, — that is, in these or the like external
arguments, or rational motives of faith, such as render the Scriptures
so credible as that it is an unreasonable thing not to assent unto
them. " That certainty which may be attained on these arguments
and motives is," as they say, "the highest which our minds are capable
of with respect unto this object, and therefore includes all the assent
which is required of us unto this proposition, 'That the Scriptures are
the word of God/ or all the faith whereby we believe them so to be."
When I speak of these arguments, I intend not them alone which I
have insisted on, but all others also of the same kind, some whereof

46 THE REASON OF FAITH. [BOOK VI., PART I.

have been urged and improved by others with great diligence ; for
in the variety of such arguments as offer themselves in this cause,
every one chooseth out what seems to him most cogent, and some
amass all that they can think on. Now, these arguments, with the
evidence tendered in them, are such as nothing but perverse -preju-
dice can detain men from giving a firm assent unto ; and no more is
required of us but that, according to the motives that are proposed
unto us, and the arguments used to that purpose, we come unto a
judgment and persuasion, called a moral assurance, of the truth of
the Scripture, and endeavour to yield obedience unto God accordingly.

And it were to be wished that there were more than it is feared
there are who were really so affected with these arguments and
motives, for the truth is, tradition and education practically bear
the whole sway in this matter. But yet, when all this is done, it
will be said that all this is but a mere natural work, whereunto no
more is required but the natural exercise and acting of our own
reason and understanding; that the arguments and motives used,
though strong, are human and fallible, and, therefore, the conclusion
we make from them is so also, and wherein we may be deceived ;
that an assent grounded and resolved into such rational arguments
only is not faith in the sense of the Scripture ; in brief, that it is
required that we believe the Scriptures to be the word of God with
faith divine and supernatural, which cannot be deceived. Two
things are replied hereunto : —

1. " That ivhere the things believed are divine and supernatural,
so is the faith whereby we believe theni* or give our assent unto them.
Let the motives and arguments whereon we give our assent be of
what kind they will, so that the assent be true and real, and the
things believed be divine and supernatural, the faith whereby we
believe is so also." But this is all one as if, in things natural, a man
should say our sight is green when we see that which is so, and blue
when we see that which is blue. And this would be so in things
moral, if the specification of acts were from their material objects;
but it is certain that they are not of the same nature always with the
things they are conversant about, nor are they changed thereby from
what their nature is in themselves, be it natural or supernatural,
human or divine. Now, things divine are only the material object
of our faith, as hath been showed before ; and by an enumeration of
them do we answer unto the question, "What is it that ye do believe?"
But it is the formal object or reason ot all our acts from whence they
are denominated, or by which they are specified. And the formal
reason of our faith, assent, or believing, is that which prevails with
us to believe, and on whose account we do so, wherewith we answer
unto that question, "Why do ye believe?" If this be human autho-

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 47

rity, arguments highly probable but absolutely fallible, motives
cogent but only to beget a moral persuasion, whatever we do believe
thereon, our faith is human, fallible, and a moral assurance only.
Wherefore it is said, —

2. "That this assent is sufficient, all that is required of us, and con-
tains in it all the assurance which our minds are capable of in this
matter; for no farther evidence or assurance is in any case to be
inquired after than the subject-matter will bear. And so is it in this
case, where the truth is not exposed to sense, nor capable of a scien-
tifical demonstration, but must be received upon such reasons and
arguments as carry it above the highest probability, though they leave
it beneath science, or knowledge, or infallible assurance, if such a per-
suasion of mind there be."

But yet I must needs say, that although those external arguments,
whereby learned and rational men have proved, or may yet farther
prove, the Scripture to be a divine revelation given of God, and the
doctrine contained in it to be a heavenly truth, are of singular use
for the strengthening of the faith of them that do believe, by reliev-
ing the mind against temptations and objections that will arise to
the contrary, as also for the conviction of gainsayers; yet to say that
they contain the formal reason of that assent which is required of us
unto the Scripture as the word of God, that our faith is the effect
and product of them, which it rests upon and is resolved into, is both
contrary to the Scripture, destructive of the nature of divine faith,
and exclusive of the work of the Holy Ghost in this whole matter.

Wherefore, I shall do these two things before I proceed to our
principal argument designed: — 1. I shall give some few reasons,
proving that the faith whereby we believe the Scripture to be the
vjord of God is not a mere firm moral persuasion, built upon exter-
nal arguments and motives of credibility, but is divine and super-
natural, because the formal reason of it is so also. 2. I shall show
what is the nature of that faith whereby we do or ought to believe
the Scripture to be the word of God, what is the work of the Holy
Spirit about it, and what is the proper object of it. In the first I
shall be very brief, for my design is to strengthen the faith of all, and
not to weaken the opinions of any.

CHAPTER IV.

Moral certainty, the result of external arguments, insufficient.

1. Divine revelation is the proper object of divine faith. With
such faith we can believe nothing but what is so, and what is so can be

48 THE REASON OF FAITH. [BOOK VI., PART I.

received no otherwise by us. If we believe it not with divine faith,
we believe it not at all. Such is the Scripture, as the word of God,
everywhere proposed unto us, and we are required to believe, — that
is, first to believe it so to be, and then to believe the things con-
tained in it; for this proposition, "That the Scripture is the word of
God," is a divine revelation, and so to be believed. But God no-
where requires, nor ever did, that we should believe any divine revela-
tion upon such grounds, much less on such grounds and motives only.
They are left unto us as consequential unto our believing, to plead
with others in behalf of what we profess, and for the justification of it
unto the world. But that which he requires our faith and obedience
unto, in the receiving of divine revelations, whether immediately
given and declared or as recorded in the Scripture, is his own authority
and veracity: "I am the Lord;" "Thus saith the high and lofty One;"
" Thus saith the Lord;" " To the law and to the testimony;" "This
is my beloved Son, hear ye him;" " All Scripture is given by inspi-
ration of God ;" " Believe in the Lord and his prophets." This alone
is that which he requires us to resolve our faith into. So when he
gave unto us the law of our lives, the eternal and unchangeable rule
of our obedience unto him, in the ten commandments, he gives no
other reason to oblige us thereunto but this only, " I am the Lord
thy God." The sole formal reason of all our obedience is taken
from his own nature and our relation unto him; nor doth he pro-
pose any other reason why we should believe him, or the revelation
which he makes of his mind and will. And our faith is part of our
obedience, the root and principal part of it; therefore, the reason of
both is the same. Neither did our Lord Jesus Christ nor his
apostles ever make use of such arguments or motives for the ingene-
rating of faith in the minds of men, nor have they given directions
for the use of any such arguments to this end and purpose. But
when they were accused to have followed " cunningly-devised fables,"
they appealed unto Moses and the prophets, to the revelations they
had themselves received, and those that were before recorded. It is
true, they wrought miracles in confirmation of their own divine mis-
sion and of the doctrine which they taught; but the miracles of
our Saviour were all of them wrought amongst those who believed
the whole Scripture then given to be the word of God, and those of
the apostles were before the writings of the books of the New Testa-
ment. Their doctrine, therefore, materially considered, and their
warranty to teach it, were sufficiently, yea, abundantly confirmed by
them. But divine revelation, formally considered, and as written,
was left upon the old foundation of the authority of God who gave
it. No such method is prescribed, no such example is proposed unto
us in the Scripture, as to make use of these arguments and motives for

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 49

the conversion of the souls of men unto God, and the ingenerating
of faith in them ; yea, in some cases, the use of such means is de-
cried as unprofitable, and the sole authority of God, putting forth his
power in and by his word, is appealed unto, 1 Cor. ii. 4, 5, 13,
xiv. 36, 37 ; 2 Cor. iv. 7. But yet, in a way of preparation, subser-
vient unto the receiving the Scripture as the word of God, and for
the defence of it against gainsay ers and their objections, their use
hath been granted and proved. But from first to last, in the Old
and New Testament, the authority and truth of God are constantly
and uniformly proposed as the immediate ground and reason of be-
lieving his revelations; nor can it be proved that he doth accept or
approve of any kind of faith or assent but what is built thereon and
resolved thereinto. The sum is, We are obliged in a way of duty to
believe the Scriptures to be a divine revelation, when they are minis-
terially or providentially proposed unto us ; whereof afterward. The
ground whereon we are to receive them is the authority and veracity
of God speaking in them ; we believe them because they are the word
of God. Now, this faith, whereby we so believe, is divine and super-
natural, because the formal reason of it is so, — namely, God's truth
and authority. Wherefore, we do not nor ought only to believe the
Scripture as highly probable, or with a moral persuasion and assur-
ance, built upon arguments absolutely fallible and human ; for if this
be the formal reason of faith, namely, the veracity and authority of
God, if we believe not with faith divine and supernatural, we believe
not at all.

2. The moral certainty treated of is a mere effect of reason.
There is no more required unto it but that the reasons proposed for
the assent required be such as the mind judgeth to be convincing
and prevalent; whence an inferior kind of knowledge, or a firm
opinion, or some kind of persuasion which hath not yet gotten an in-
telligible name, doth necessarily ensue. There is, therefore, on this
supposition, no need of any work of the Holy Ghost to enable us to
believe or to work faith in us; for no more is required herein but
what necessarily ariseth from a naked exercise of reason. If it be
said that the inquiry is not about what is the work of the Spirit of
God in us, but concerning the reasons and motives to believing that
are proposed unto us, I answer, it is granted ; but what we urge here-
in is, that the act which is exerted on such motives, or the persua-
sion which is begotten in our minds by them, is purely natural, and
such as requires no especial work of the Holy Ghost in us for the
effecting of it. Now, this is not faith, nor can we be said in the
Scripture sense to believe hereby, and so, in particular, not the
Scriptures to be the word of God ; for faith is " the gift of God," and
is "not of ourselves," Eph. ii. 8. It is "given unto some on the behalf

VOL. IV. 4

50 THE REASON OF FAITH. [BOOK VI., PART I.

of Christ," Phil. i. 29, and not unto others; Matt. xi. 25, xiii. 11.
But this assent on external arguments and motives is of ourselves,
equally common and exposed unto all. "No man can say that
Jesus is the Lord, but by the Holy Ghost," 1 Cor. xii. 3 ; but he
who believeth the Scripture truly, aright, and according to his duty,
doth say so. No man cometh to Christ, but he that hath " heard
and learned of the Father," John vi. 45. And as this is contrary to
the Scripture, so it is expressly condemned by the ancient church,
particularly by the second Arausican council, can. 5, 7 : " Si quis
sicut augmentum ita etiam initium fidei, ipsumque credulitatis affec-
tum, non per gratise donum, id est, per inspirationem Spiritus Sancti,
corrigentem voluntatem nostram ab infidelitate ad fidem, ab impie-
tate ad pietatem, sed naturaliter nobis inesse dicit, apostolicis dog-
matibus adversarius approbatur." And plainly, can. 7 : "Si quis
per naturse vigorem bonum aliquod quod ad salutem pertinet vitse
eternse, cogitare ut expedit, aut eligere, sive salutari, id est, evange-
licee prgedicationi consentire posse affirmat absque illuminatione et
inspiratione Spiritus Sancti, qui dat omnibus suavitatem consentien-
do et credendo veritati, haeretico fallitur spiritu."

It is still granted that the arguments intended (that is, all of
them which are true indeed and will endure a strict examination,
for some are frequently made use of in this cause which will not en-
dure a trial) are of good use in their place and unto their proper
end, — that is, to beget such an assent unto the truth as they are
capable of effecting; for although this be not that which is required
of us in a way of duty, but inferior to it, yet the mind is prepared
and disposed by them unto the receiving of the truth in its proper
evidence.

3. Our assent can be of no other nature than the arguments and
motives whereon it is built, or by which it is wrought in us, as in
degree it cannot exceed their evidence. Now, these arguments are
all human and fallible. Exalt them unto the greatest esteem possible,
yet because they are not demonstrations, nor do necessarily beget a
certain knowledge in us (which, indeed, if they did, there were no
room left for faith or our obedience therein), they produce an opi-
nion only, though in the highest kind of probability, and firm against
objections; for we will allow the utmost assurance that can be
claimed upon them. But this is exclusive of all divine faith, as to
any article, thing, matter, or object to be believed. For instance,
a man professeth that he believes Jesus Christ to be the Son of God.
Demand the reason why he doth so, and he will say, " Because God,
who cannot lie, hath revealed and declared him so to be." Proceed yet
farther, and ask him where or how God hath revealed and declared
this so to be; and he will answer, " In the Scripture, which is his

CHAP. IV.] MOEAL CERTAINTY INSUFFICIENT. 51

word." Inquire now farther of him (which is necessary) wherefore he
believes this Scripture to be the word of God* or an immediate re-
velation given out from him, — for hereunto we must come, and have
somewhat that we may ultimately rest in, excluding in its own
nature all farther inquiries, or we can have neither certainty nor
stability in our faith ; — on this supposition his answer must be, that
he hath many cogent arguments that render it highly probable so to
be, such as have prevailed with him to judge it so to be, and whereon
he is fully persuaded, as having the highest assurance hereof that
the matter will bear, and so doth firmly believe it to be the word
of God. Yea, but, it will be replied, all these arguments are in their
kind or nature human, and therefore fallible, such as it is possible
they may be false ; for every thing may be so that is not immediately
from the first essential Verity. This assent, therefore, unto the Scrip-
tures as the word of God is human, fallible, and such as wherein we
may be deceived. And our assent unto the things revealed can be of
no other kind than that we give unto the revelation itself, for there-
into it is resolved, and thereunto it must be reduced ; these waters
will rise no higher than their fountain. And thus at length we come
to believe Jesus Christ to be the Son of God with a faith human
and fallible, and which at last may deceive us; which is to " receive
the word of God as the word of men, and not as it is in truth, the
word of God," contrary to the apostle, 1 Thess. ii. 13. Wherefore, —
4. If I believe the Scripture to be the word of God with a human
faith only, I do no otherwise believe whatever is contained in it,
which overthrows all faith properly so called ; and if I believe what-
ever is contained in the Scripture with faith divine and super-
natural, I cannot but by the same faith believe the Scripture itself,
which removes the moral certainty treated of out of our way. And
the reason of this is, that we must believe the revelation and the
things revealed with the same kind of faith, or we bring confusion
on the whole work of believing. No man living can distinguish in
his experience between that faith wherewith he believes the Scrip-
ture and that wherewith he believes the doctrine of it, or the things
contained in it, nor is there any such distinction or difference inti-
mated in the Scripture itself; but all our believing is absolutely re-
solved into the authority of God revealing. Nor can it be rationally
apprehended that our assent unto the things revealed should be of
a kind and nature superior unto that which we yield unto the reve-
lation itself; for let the arguments which it is resolved into be never
so evident and cogent, let the assent itself be as firm and certain as
can be imagined, yet is it human still and natural, and therein is in-
ferior unto that which is divine and supernatural. And yet, on this
supposition, that which is of a superior kind and nature is wholly

52 THE REASON OF FAITH. [BOOK VI., PART I.

resolved into that which is of an inferior, and must betake itself on
all occasions thereunto for relief and confirmation; for the faith
whereby we believe Jesus Christ to be the Son of God is on all oc-
casions absolutely melted down into that whereby we believe the
Scriptures to be the word of God.

But none of these things are my present especial design, and
therefore I have insisted long enough upon them. I am not inquir-
ing what grounds men may have to build an opinion or any kind of
human persuasion upon that the Scriptures are the word of God, no,
nor yet how we may prove or maintain them so to be unto gain-
sayers ; but what is required hereunto that we may believe them to
be so with faith divine and supernatural, and what is the work of
the Spirit of God therein.

But it may be farther said, " That these external arguments and
motives are not of themselves, and considered separately from the
doctrine which they testify unto, the sole ground and reason of our
believing; for if it were possible that a thousand arguments of a
like cogency with them were offered to confirm any truth or doctrine,
if it had not a divine worth and excellency in itself, they could give
the mind no assurance of it. Wherefore it is the truth itself, or doc-
trine contained in the Scripture, which they testify unto, that ani-
mates them and gives them their efficacy ; for there is such a
majesty, holiness, and excellency, in the doctrines of the gospel, and,
moreover, such a suitableness in them unto unprejudiced reason, and
such an answerableness unto all the rational desires and expectations
of the soul, as evidence their procedure from the fountain of infinite
wisdom and goodness. It cannot but be conceived impossible that
such excellent, heavenly mysteries, of such use and benefit unto all
mankind, should be the product of any created industry. Let but a
man know himself, his state and condition, in any measure, with a
desire of that blessedness which his nature is capable of, and which
he cannot but design, when the Scripture is proposed unto him in
the ministry of the church, attested by the arguments insisted on,
there will appear unto him in the truths and doctrines of it, or in
the things contained in it, such an evidence of the majesty and autho-
rity of God as will prevail with him to believe it to be a divine re-
velation. And this persuasion is such that the mind is established
in its assent unto the truth, so as to yield obedience unto all that is
required of us. And whereas our belief of the Scripture is in order
only to the right performance of our duty, or all that obedience which
God expecteth from us, our minds being guided by the precepts and
directions, and duly influenced by the promises and threatenings of
it thereunto, there is no other faith required of us but what is suffi-
cient to oblige us unto that obedience."

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 53

This being, so far as I can apprehend, the substance of what is by
some learned men proposed and adhered unto, it shall be briefly ex-
amined. And I say here, as on other occasions, that I should rejoice
to see more of such a faith in the world as would effectually oblige
men unto obedience, out of a conviction of the excellency of the doc-
trine and the truth of the promises and threatenings of the word,
though learned men should never agree about the formal reason of
faith. Such notions of truth, when most diligently inquired into,
are but as sacrifice compared with obedience. But the truth itself is
also to be inquired after diligently.

This opinion, therefore, either supposeth what we shall immediately
declare, — namely, the necessity of an internal, effectual work of the
Holy Spirit, in the illumination of our minds, so enabling us to be-
lieve with faith divine and supernatural, — or it doth not. If it do,
it will be found, as I suppose, for the substance of it, to be coincident
with what we shall afterward assert and prove to be the formal
reason of believing. However, as it is usually proposed, I cannot
absolutely comply with it, for these two reasons, among others: —

1. It belongs unto the nature of faith, of what sort soever it be,
that it be built on and resolved into testimony. This is that which
distinguished it from any other conception, knowledge, or assent of
our minds, on other reasons and causes. And if this testimony be
divine, so is that faith whereby we give assent unto it, on the part
of the object. But the doctrines contained in the Scripture, or the
subject-matter of the truth to be believed, have not in them the na-
ture of a testimony, but are the material, not formal, objects of faith,
which must always differ. If it be said that these truths or doctrines
do so evidence themselves to be from God, as that in and by them
we have the witness and authority of God himself proposed unto us
to resolve our faith into, I will not farther contend about it, but only
say that the authority of God, and so his veracity, do manifest them-
selves primarily in the revelation itself, before they do so in the things
revealed ; which is that we plead for.

2. The excellency of the doctrine, or things revealed in the Scrip-
tures, respects not so much the truth of them in speculation as their
goodness and suitableness unto the souls of men as to their present
condition and eternal end. Now, things under that consideration
respect not so much faith as spii'itual sense and experience. Neither
can any man have a due apprehension of such a goodness suitable
unto our constitution and condition, with absolute usefulness in the
truth of the Scriptures, but on a supposition of that antecedent assent
of the mind unto them which is believing ; which, therefore, cannot
be the reason why we do believe.

But if this opinion proceed not upon the aforesaid supposition

54 THE REASON OF FAITH. [BOOK VI., PART I.

(immediately to be proved), but requires no more unto our satisfac-
tion in the truth of the Scriptures, and assent thereon, but the due
exercise of reason, or the natural faculties of our minds, about them
when proposed unto us, then I suppose it to be most remote from
the truth, and that amongst many other re?.sons, for these that
ensue : —

1. On this supposition, the whole work of believing would be a
work of reason. " Be it so," say some ; " nor is it meet it should be
otherwise conceived." But if so, then the object of it must be things
so evident in themselves and their own nature as that the mind is,
as it were, compelled by that evidence unto an assent, and cannot
do otherwise. If there be such a light and evidence in the things
themselves, with respect unto our reason, in the right use and exer-
cise of it, then is the mind thereby necessitated unto its assent : which
both overthrows the nature of faith, substituting an assent upon na-
tural evidence in the room thereof, and is absolutely exclusive of the
necessity or use of any work of the Holy Ghost in our believing,
which sober Christians will scarcely comply withal.

2. There are some doctrines revealed in the Scripture, and those
of the most importance that are so revealed, which concern and con-
tain things so above our reason that, without some previous super-
natural disposition of mind, they carry in them no evidence of truth
unto mere reason, nor of suitableness unto our constitution and end.
There is required unto such an apprehension both the spiritual ele-
vation of the mind by supernatural illumination, and a divine assent
unto the authority of the revelation thereon, before reason can be so
much as satisfied in the truth and excellency of such doctrines. Such
are those concerning the holy Trinity, or the subsistence of one
singular essence in three distinct persons, the incarnation of the Son
of God, the resurrection of the dead, and sundry others, that are the
most proper subjects of divine revelation. There is a heavenly glory
in some of these things, which as reason can never thoroughly appre-
hend, because it is finite and limited, so, as it is in us by nature, it
can neither receive them nor delight in them as doctrinally proposed
unto us, with all the aids and assistance before mentioned. Flesh
and blood reveals not these things unto our minds, but our Father
which is in heaven ; nor doth any man know these mysteries of the
kingdom of God, but he " unto whom it is given ;" nor do any learn
these things aright, but those that are taught of God.

3. Take our reason singly, without the consideration of divine
grace and illumination, and it is not only weak and limited, but
depraved and corrupted; and the carnal mind cannot subject itself
unto the authority of God in any supernatural revelation whatever.

Wherefore, the truth is, that the doctrines of the gospel, which are

CHAP. IV.] MOEAL CERTAINTY INSUFFICIENT. 55

purely and absolutely so, are so far from having a convincing evi-
dence in themselves of their divine truth, excellency, and goodness,
unto the reason of men as unrenewed by the Holy Ghost, as that
they are " foolishness" and most undesirable unto it, as I have else-
where proved at large. We shall, therefore, proceed.

There are two things considerable with respect unto our believing
the Scriptures to be the word of God in a due manner, or according
to our duty. The first respects the subject, or the mind of man,
how it is enabled thereunto ; the other, the object to be believed, with
the true reason why we do believe the Scripture with faith divine
and supernatural.

The first of these must of necessity fall under our consideration
herein, as that without which, whatever reasons, evidences, or motives
are proposed unto us, we shall never believe in a due manner : for
whereas the mind of man, or the minds of all men, are by nature
depraved, corrupt, carnal, and enmity against God, they cannot of
themselves, or by virtue of any innate ability of their own, under-
stand or assent unto spiritual things in a spiritual manner; which we
have sufficiently proved and confirmed before. Wherefore, that assent
which is wrought in us by mere external arguments, consisting in the
rational conclusion and judgment which we make upon their truth
and evidence, is not that faith wherewith we ought to believe the
word of God.

Wherefore, that we may believe the Scriptures to be the word of
God according to our duty, as God requireth it of us, in a useful,
profitable, and saving manner, above and beyond that natural,
human faith and assent which is the effect of the arguments and
motives of credibility before insisted on, with all others of the like
kind, there is and must be wrought in us, by the power of the Holy
Ghost, faith supernatural and divine, whereby we are enabled so to
do, or rather whereby we do so. This work of the Spirit of God, as
it is distinct from, so in order of nature it is antecedent unto, all
divine objective evidence of the Scriptures being the word of God, or
the formal reason moving us to believe it. Wherefore, without it,
whatever arguments or motives are proposed unto us, we cannot
believe the Scriptures to be the word of God in a due manner, and
as it is in duty required of us.

Some, it may be, will suppose these things avpo<sbi6vu<sa, " out of
place/' and impertinent unto our present purpose ; for while we are
inquiring on what grounds we believe the Scripture to be the word
of God, we seem to flee to the work of the Holy Ghost in our own
minds, which is irrational. But we must not be ashamed of the
gospel, nor of the truth of it, because some do not understand or
will not duly consider what is proposed. It is necessary that we

56 THE REASON OF FAITH. [BOOK VI., PART I.

should return unto the work of the Holy Spirit, not with peculiar
respect unto the Scriptures that are to be believed, but unto our own
minds and that faith wherewith they are to be believed ; for it is not
the reason why we believe the Scriptures, but the 'power whereby
we are enabled so to do, which at present we inquire after: —

1. That the faith whereby we believe the Scripture to be the
word of God is wrought in us by the Holy Ghost can be denied only
on two principles or suppositions: — (1.) That it is not faith divine
and supernatural whereby we believe them so to be, but only we
have other moral assurance thereof. (2.) That this faith divine and
supernatural is of ourselves, and is not wrought in us by the Holy
Ghost. The first of these hath been already disproved, and shall be
farther evicted afterward, and, it may be, they are very few who are
of that judgment; for, generally, whatever men suppose the prime
object, principal motive, and formal reason, of that faith to be, yet
that it is divine and supernatural they all acknowledge. And as to
the second, what is so, it is of the operation of the Spirit of God ; for
to say it is divine and supernatural is to say that it is not of our-
selves, but that it is the grace and gift of the Spirit of God, wrought
in us by his divine and supernatural power. And those of the church
of Rome, who would resolve our faith m this matter objectively into
the authority of their church, yet subjectively acknowledge the work
of the Holy Spirit ingenerating faith in us, and that work to be
necessary to our believing the Scripture in a due manner. " Exter-
na omnes et humanse persuasiones non sunt satis ad credendum,
quantumcunque ab hominibus competenter ea quse sunt fidei pro-
ponantur. Sed necessaria est insuper causa interior, hoc est divinum
quoddam lumen incitans ad credendum, et oculi quidam interni Dei
beneficio ad videndum dati," saith Canus, Loc. Theol., lib. ii. cap. 8 ;
nor is there any of the divines of that church which dissent herein.
We do not, therefore, assert any such divine formal reason of be-
lieving, as that the mind should not stand in need of supernatural
assistance enabling it to assent thereunto ; nay, we affirm that with-
out this there is in no man any true faith at all^et the arguments
and motives whereon he believes be as forcible and pregnant with
evidence as can be imagined. It is in this case as in things natural ;
neither the light of the sun, nor any persuasive arguments unto men
to look up unto it, will enable them to discern it unless they are
endued with a due visive faculty.

And this the Scripture is express in beyond all possibility of con-
tradiction, neither is it, that I know of, by any as yet in express
terms denied; for, indeed, that all which is properly called faith,
with respect unto divine revelation, and is accepted with God as
such, is the work of the Spirit of God in us, or is bestowed on us by

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 57

him, cannot be questioned by any who own the gospel. I have also
proved it elsewhere so fully and largely as that I shall give it at
present no other confirmation but what will necessarily fall in with
the description of the nature of that faith whereby we do believe,
and the way or manner of its being wrought in us.

2. The work of the Holy Ghost unto this purpose consists in the
saving illumination of the mind ; and the effect of it is a super-
natural light, whereby the mind is renewed: see Rom. xii. 2; Eph.
i. 18, 19, hi. 16-19. It is called a "heart to understand, eyes to
see, ears to hear," Deut. xxix. 4; the "opening of the eyes of our
understanding," Eph. i. 18; the " giving of an understanding,"
1 John v. 20. Hereby we are enabled to discern the evidences of
the divine original and authority of the Scripture that are in itself,
as well as assent unto the truth contained in it ; and without it we
cannot do so, for " the natural man receiveth not the things of the
Spirit of God, for they are foolishness unto him, neither can he know
them, because they are spiritually discerned," 1 Cor. ii. 14; and unto
this end it is written in the prophets that " we shall be all taught
of God," John vi. 45. That there is a divine and heavenly excel-
lency in the Scripture cannot be denied by any who, on any grounds
or motives whatever, do own its divine original : for all the works of
God do set forth his praise, and it is impossible that any thing should
proceed immediately from him but that there will be express cha-
racters of divine excellencies upon it ; and as to the communication
of these characters of himself, he hath " magnified his word above
all his name." But these we cannot discern, be they in themselves
never so illustrious, without the effectual communication of the light
mentioned unto our minds, — that is, without divine, supernatural
illumination.

Herein "he who commanded the light to shine out of darkness
shineth in our hearts, to give the light of the knowledge of the glory
of God in the face of Jesus Christ," 2 Cor. iv. 6. He irradiates the
mind with a spiritual light, whereby it is enabled to discern the glory
of spiritual things. This they cannot do " in whom the god of this
world hath blinded the eyes of them that believe not, lest the light
of the glorious gospel of Christ, who is the image of God, should
shine into them," verse 4. Those who are under the power of their
natural darkness and blindness, especially where there are in them
also superadded prejudices, begotten and increased by the craft of
Satan, as there are in the whole world of unbelievers, cannot see or
discern that divine excellency in the Scripture, without an appre-
hension whereof no man can believe it aright to be the word of God.
Such persons may assent unto the truth of the Scripture and its
divine original upon external arguments and rational motives, but

58 THE EEASON OF FAITH. [BOOK VI., PAET I.

"believe it with faitli divine and supernatural, on those arguments and
motives only, they cannot.

There are two things which hinder or disenable men from believ-
ing with faith divine and supernatural, when any divine revelation
is objectively proposed unto them: — First, The natural blindness and
darkness of their minds, which are come upon all by the fall, and
the depravation of their nature that ensued thereon. Secondly, The
prejudices that, through the craft of Satan, the god of this world,
their minds are possessed with, by traditions, education, and con-
terse in the world. This last obstruction or hinderance may be so
far removed by external arguments and motives of credibility, as that
men may upon them attain unto a moral persuasion concerning the
divine original of the Scripture; but these arguments cannot re-
move or take away the native blindness of the mind, which is removed
by their renovation and divine illumination alone. Wherefore, none,
I think, will positively affirm that we can believe the Scripture to
be the word of God, in the way and manner which God requireth,
without a supernatural work of the Holy Spirit upon our minds in
the illumination of them. So David prays that God would " open his
eyes, that he might behold wondrous things out of the law," Ps.
cxix. 18; that he would " make him understand the way of his pre-
cepts," verse 27; that he would "give him understanding, and he
should keep the law," verse 34. So the Lord Christ also " opened
the understanding of his disciples, that they might understand the
Scriptures," Luke xxiv. 45 ; as he had affirmed before that it was
given unto some to know the mysteries of the kingdom of God, and
not unto others, Matt. xi. 25, xiii. 11. And neither are these things
spoken in vain, nor is the grace intended in them needless.

The communication of this light unto us the Scripture calleth re-
vealing and revelation: Matt. xi. 25, "Thou hast hid these things
from the wise and prudent, and hast revealed them unto babes;"
that is, given them to understand the mysteries of the kingdom of
heaven, when, they were preached unto them. And " no man know-
eth the Father, but he to whom the Son will reveal him," verse 27.
So the apostle prayeth for the Ephesians, " that God would give
them the Spirit of wisdom and revelation in the knowledge of Christ,
that, the eyes of their understanding being enlightened, they might
know," etc., chap. i. 17-19. It is true, these Ephesians were already
believers, or considered by the apostle as such; but if ha judged it
necessary to pray for them that they might have " the Spirit of
wisdom and revelation to enlighten the eyes of their understanding/'
with respect unto farther degrees of faith and knowledge, or, as he
speaks in another place, that they might come unto " the full assur-
ance of understanding, to the acknowledgment of the mystery of

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 59

God," Col. ii. 2, then it is much more necessary to make them be-
lievers who before were not so, but utter strangers unto the faith.

But as a pretence hereof hath been abused, as we shall see after-
ward, so the pleading of it is liable to be mistaken; for some are
ready to apprehend that this retreat unto a Spirit of revelation is
but a pretence to discard all rational arguments, and to introduce
enthusiasm into their room. Now, although the charge be grievous,
yet, because it is groundless, we must not forego what the Scripture
plainly affirms and instructs us in, thereby to avoid it. Scripture
testimonies may be expounded according to the analogy of faith; but
denied or despised, seem they never so contrary unto our apprehen-
sion of things, they must not be. Some, I confess, seem to disregard
both the objective work of the Holy Spirit in this matter (whereof
we shall treat afterward) and his subjective work also in our minds,
that all things may be reduced unto sense and reason. But we must
grant that a " Spirit of wisdom and revelation" to open the eyes of
our understanding is needful to enable us to believe the Scripture
to be the word of God in a due manner, or forego the gospel; and
our duty it is to pray continually for that Spirit, if we intend to be
established in the faith thereof.

But yet we plead not for external immediate revelations, such as
were granted unto the prophets, apostles, and other penmen of the
Scripture. The revelation we intend differs from them both in its
especial subject and formal reason or nature, — that is, in the whole
kind; for, 1. The subject-matter of divine, prophetical revela-
tion by a SeoTvsvGria, or " immediate divine inspiration," are things
not made known before. Things they were " hid in God," or the
counsels of his will, and " revealed unto the apostles and prophets by
the Spirit," Eph. iii. 5, 9, 10. Whether they were doctrines or things,
they were, at least as unto their present circumstances, made known
from the counsels of God by their revelation. But the matter and
subject of the revelation we treat of is nothing but what is already
revealed. It is an internal revelation of that which is outward and
antecedent unto it ; beyond the bounds thereof it is not to be ex-
tended. And if any pretend unto immediate revelations of things
not before revealed, we have no concernment in their pretences.
2. They differ likewise in their nature or kind : for immediate, divine,
prophetical revelation, consisted in an immediate inspiration or affla-
tus, or in visions and voices from heaven, with a power of the Holy
Ghost transiently affecting their minds and guiding their tongues
and hands to whom they were granted, whereby they received and
represented divine impressions, as an instrument of music doth the
skill of the hand whereby it is moved ; the nature of which revelation
I have more fully discoursed elsewhere; — but this revelation of the

60 THE EEASON OF FAITH. [BOOK VI., PART I.

Spirit consists in his effectual operation, freeing our minds from
darkness, ignorance, and prejudice, enabling them to discern spiritual
things in a due manner. And such a Spirit of revelation is neces-
sary unto them who would believe aright the Scripture, or any thing
else that is divine and supernatural contained therein. And if men
who, through the power of temptations and prejudices, are in the
dark, or at a loss as to the great and fundamental principle of all re-
ligion,— namely, the divine original and authority of the Scripture,
— will absolutely lean unto their own understandings, and have the
whole difference determined by the natural powers and faculties of
their own souls, without seeking after divine aid and assistance, or
earnest prayer for the Spirit of wisdom and revelation to open the
eyes of their understandings, they must be content to abide in their
uncertainties, or to come off from them without any advantage to
their souls. Not that I would deny unto men, or take them off from,
the use of their reason in this matter ; for what is their reason given
unto them for, unless it be to use it in those things which are of the
greatest importance unto them? only, I must crave leave to say
that it is not sufficient of itself to enable us to the performance of
this duty, without the immediate aid and assistance of the Holy
Spirit of God.

If any one, upon these principles, shall now ask us ivherefore we
believe the Scripture to be the word of God; we do not answer, " It
is because the Holy Ghost hath enlightened our minds, wrought faith
in us, and enabled us to believe it." Without this, we say, indeed,
did not the Spirit of God so work in us and upon us, we neither
should nor could believe with faith divine and supernatural. If God
had not opened the heart of Lydia, she would not have attended unto
the things preached by Paul, so as to have received them. And with-
out it the light oftentimes shines in darkness, but the darkness com-
prehends it not. But this neither is nor can be the formal object of
our faith, or the reason why we believe the Scripture to be of God,
or any thing else; neither do we nor can we rationally answer by it
unto this question, why we do believe. This reason must be some-
thing external and evidently proposed unto us; for whatever ability
of spiritual assent there be in the understanding, which is thus
wrought in it by the Holy Ghost, yet the understanding cannot as-
sent unto any thing with any kind of assent, natural or supernatural,
but what is outwardly proposed unto it as true, and that with suffi-
cient evidence that it is so. That, therefore, which proposeth any
thing unto us as true, with evidence of that truth, is the formal ob-
ject of our faith, or the reason why we do believe, and what is so
proposed must be evidenced to be true, or we cannot believe it ; and
according to the nature of that evidence such is our faith, — human if

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 61

that be human, and divine if that be so. Now, nothing of this is
done by that saving light which is infused into our minds ; and it is,
therefore, not the reason why we believe what we do so.

Whereas, therefore, some, who seem to conceive that the only
general ground of believing the Scripture to be the word of God
doth consist in rational arguments and motives of credibility, do
grant that private persons may have their assurance hereof from the
illumination of the Holy Ghost, though it be not pleadable to others,
they grant what is not, that I know of, desired by any, and which in
itself is not true; for this work consisting solely in enabling the mind
unto that kind of assent which is faith divine and supernatural, on
supposition of an external formal reason of it duly proposed, is not
the reason why any do believe, nor the ground whereinto their faith
is resolved.

It remains only that we inquire whether our faith in this matter
be not resolved into an immediate internal testimony of the Holy
Ghost, assuring us of the divine original and authority of the Scrip-
ture, distinct from the work of spiritual illumination, before de-
scribed; for it is the common opinion of protestant divines that the
testimony of the Holy Ghost is the ground whereon we believe the
Scripture to be the word of God, and in what sense it is so shall be
immediately declared. But hereon are they generally charged, by
those of the church of Rome and others, that they resolve all the
ground and assurance of faith into their own particular spirits, or the
spirit of every one that will pretend thereunto ; and this is looked
upon as a sufficient warranty to reproach them with giving counte-
nance unto enthusiasms, and exposing the minds of men to endless
delusions. Wherefore, this matter must be a little farther inquired
into. And, —

" By an internal testimony of the Spirit, an extraordinary afflatus
or new immediate revelation may be intended. Men may suppose
they have, or ought to have, an internal particular testimony that the
Scripture is the word of God, whereby, and whereby alone, they may
be infallibly assured that so it is. And this is supposed to be of the
same nature with the revelation made unto the prophets and penmen
of the Scripture ; for it is neither an external proposition of truth
nor an internal ability to assent unto such a proposition, and be-
sides these there is no divine operation in this kind but an imme-
diate prophetical inspiration or revelation. Wherefore, as such a
revelation or immediate testimony of the Spirit is the only reason
why we do believe, so it is that alone which our faith rests on and
is resolved into."

This is that which is commonly imputed unto those who deny
either the authority of the church, or any other external arguments

62 TIIE REASON OF FAITH. [BOOK VI., PART I.

or motives of credibility, to be the formal reason of our faith. How-
beit there is no one of them, that I know of, who ever asserted any
such thing; and I do, therefore, deny that our faith is resolved into
any such private testimony, immediate revelation, or inspiration of
the Holy Ghost, and that for the ensuing reasons : —

1. Since the finishing of the canon of the Scripture, the church is
not under that conduct as to stand in need of such new extraordinary
revelations. It doth, indeed, live upon the internal gracious opera-
tions of the Spirit, enabling us to understand, believe, and obey the
perfect, complete revelation of the will of God already made; but
new revelations it hath neither need nor use of; — and to suppose
them, or a necessity of them, not only overthrows the perfection of
the Scripture, but also leaveth us uncertain whether we know all
that is to be believed in order unto salvation, or our Avhole duty, or
Avhen we may do so; for it would be our duty to live all our days in
expectation of new revelations, wherewith neither peace, assurance,
nor consolation is consistent.

2. Those who are to believe will not be able, on this supposition, to
secure themselves from delusion, and from being imposed on by the
deceits of Satan ; for this new revelation is to be tried by the Scrip-
ture, or it is not. If it be to be tried and examined by the Scrip-
ture, then doth it acknowledge a superior rule, judgment, and testi-
mony, and so cannot be that which our faith is ultimately resolved
into. If it be exempted from that rule of trying the spirits, then, —
(1.) It must produce the grant of this exemption, seeing the rule is
extended generally unto all things and doctrines that relate unto

faith or obedience. (2.) It must declare what are the grounds and
evidences of its own abroKigria, or " self-credibility," and how it may
be infallibly or assuredly distinguished from all delusions ; which can
never be done. And if any tolerable countenance could be given
unto these things, yet we shall show immediately that no such pri-
vate testimony, though real, can be the formal object of faith or rea-
son of believing.

3. It hath so fallen out, in the providence of God, that generally
all who have given up themselves, in any things concerning faith or
obedience, unto the pretended conduct of immediate revelations,
although they have pleaded a respect unto the Scripture also, have
been seduced into opinions and practices directly repugnant unto
it ; and this, with all persons of sobriety, is sufficient to discard this
pretence.

But this internal testimony of the Spirit is by others explained
quite in another way ; for they say that besides the work of the
Holy Ghost before insisted on, whereby he takes away our natural
blindness, and, enlightening our minds, enables us to discern the

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 63

divine excellencies that are in the Scripture, there is another inter-
nal efficiency of his, whereby we are moved, persuaded, and enabled
to believe. Hereby we are taught of God, so as that, finding the
glory and majesty of God in the word, our hearts do, by an ineffable
power, assent unto the truth without any hesitation. And this work
of the Spirit carrieth its own evidence in itself, producing an assur-
ance above all human judgment, and such as stands in need of no
farther arguments or testimonies. This faith rests on and is resolved
into. And this some learned men seem to embrace, because they
suppose that the objective evidence which is given in the Scripture
itself is only moral, or such as can give only a moral assurance.
Whereas, therefore, faith ought to be divine and supernatural, so
must that be whereinto it is resolved ; yea, it is so alone from the
formal reason of it. And they can apprehend nothing in this work
that is immediately divine but only this internal testimony of the
Spirit, wherein God himself speaks unto our hearts.

But yet neither, as it is so explained, can we allow it to be the
formal object of faith, nor that wherein it doth acquiesce; for, —

1. It hath not the proper nature of a divine testimony. A divine
work it may be, but a divine testimony it is not; but it is of the
nature of faith to be built on an external testimony. However,
therefore, our minds may be established, and enabled to believe
firmly and steadfastly, by an ineffable internal work of the Holy
Ghost, whereof also we may have a certain experience, yet neither
that work nor the effect of it can be the reason why we do believe nor
whereby we are moved to believe, but only that whereby we do believe.

2. That which is the formal object of faith, or reason whereon we
believe, is the same, and common unto all that do believe; for our
inquiry is not how or by what means this or that man came to believe,
but why any one or every one ought so to do unto whom the Scrip-
ture is proposed. The object proposed unto all to be believed is the
same ; and the faith required of all in a way of duty is the same, or
of the same kind and nature ; and therefore the reason why we be-
lieve must be the same also. But, on this supposition, there must be
as many distinct reasons of believing as there are believers.

3. On this supposition, it cannot be the duty of any one to believe
the Scripture to be the word of God who hath not received this in-
ternal testimony of the Spirit; for where the true formal reason of
believing is not proposed unto us, there it is not our duty to believe.
Wherefore, although the Scripture be proposed as the word of God,
yet is it not our duty to believe it so to be until we have this work
of the Spirit in our hearts, in case that be the formal reason of be-
lieving. But not to press any farther how it is possible men may
be deceived and deluded in their apprehensions of such an internal

G4 THE REASON OF FAITH. [BOOK VI., PART I.

testimony of the Spirit, especially if it be not to be tried by the
Scripture, — which if it be, it loseth its avroirieria, or "self-credibility,"
or if it be, it casteth us into a circle, which the Papists charge us
withal, — it cannot be admitted as the formal object of our faith, be-
cause it would divert us from that which is public, proper, every way
certain and infallible.

However, that work of the Spirit which may be called an inter-
nal real testimony is to be granted as that which belongs unto the
stability and assurance of faith; for if he did no otherwise work in
us or upon us but by the communication of spiritual light unto our
minds, enabling us to discern the evidences that are in the Scripture
of its own divine original, we should often be shaken in our assent
and moved from our stability: for whereas our spiritual darkness
is removed but in part, and at best, whilst we are here, we see things
but darkly, as in a glass, all things believed having some sort of in-
evidence'or obscurity attending them; and whereas temptations will
frequently shake and disturb the due respect of the faculty unto the
object, or interpose mists and clouds between them, — we can have no
assurance in believing, unless our minds are farther established by
the Holy Ghost. He doth, therefore, two ways assist us in be-
lieving, and ascertain our minds of the things believed, so as that we
may hold fast the beginning of our confidence firm and steadfast unto
the end ; for, —

1. He gives unto believers a spiritual sense of the power and
reality of the things believed, whereby their faith is greatly estab-
lished; and although the divine witness, whereunto our faith is ulti-
mately resolved, doth not consist herein, yet it is the greatest corro-
borating testimony whereof we are capable. This is that which
brings us unto the " riches of the full assurance of understanding,"
Col. ii. 2 ; as also 1 Thess. i. 5. And on the account of this spiritual
experience is our perception of spiritual things so often expressed by
acts of sense, as tasting, seeing, feeling, and the like means of assur-
ance in things natural. And when believers have attained hereunto,
they do find the divine wisdom, goodness, and authority of God so
present unto them as that they need neither argument, nor motive,
nor any thing else, to persuade them unto or confirm them in be-
lieving. And whereas this spiritual experience, which believers obtain
through the Holy Ghost, is such as cannot rationally be contended
about, seeing those who have received it cannot fully express it, and
those who have not cannot understand it, nor the efficacy which it
hath to secure and establish the mind, it is left to be determined on
by them alone who have their " senses exercised to discern good and
evil." And this belongs unto the internal subjective testimony of
the Holy Ghost.

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 65

2. He assists, helps, and relieves us, against temptations to the
contrary, so as that they shall not be prevalent. Our first prime
assent unto the divine authority of the Scripture, upon its proper
grounds and reasons, will not secure us against future objections and
temptations unto the contrary, from all manner of causes and occa-
sions. David's faith was so assaulted by them as that " he said in his
haste that all men were liars ; " and Abraham himself, after he had
received the promise that " in his seed all nations should be blessed,"
was reduced unto that anxious inquiry, " Lord God, what wilt thou
give me, seeing I go childless?" Gen. xv. 2; and Peter was so win-
nowed by Satan, that although his faith failed not, yet he greatly
failed and fainted in its exercise. And we all know what fears from
within, what fightings from without, we are exposed unto in this
matter. And of this sort are all those atheistical objections against
the Scripture which these days abound withal, which the devil useth
as fiery darts to inflame the souls of men and to destroy their faith ;
and, indeed, this is that work which the powers of hell are princi-
pally engaged in at this day. Having lopped off many branches,
they now lay their axe to the root of faith; and hence, in the midst
of the profession of Christian religion, there is no greater controversy
than whether the Scriptures are the word of God or not. Against
all these temptations doth the Holy Ghost give in such a continual
supply of spiritual strength and assistance unto believers as that they
shall at no time prevail, nor their faith totally fail. In such cases
the Lord Christ intercedes for us that our faith fail not, and God's
grace is sufficient against the buffetings of these temptations; and
herein the fruit of Christ's intercession, with the grace of God and
its efficiency, are communicated unto us by the Holy Ghost. What
are those internal aids whereby he establisheth and assureth our
minds against the force and prevalency of objections and temptations
against the divine authority of the Scripture, how they are commu-
nicated unto us and received by us, this is no place to declare in
particular. It is in vain for any to pretend unto the name of Chris-
tians by whom they are denied. And these also have the nature of
an internal, real testimony, whereby faith is established.

And because it is somewhat strange that, after a long, quiet pos-
session of the professed faith, and assent of the generality of the minds
of men thereunto, there should now arise among us such an open
opposition unto the divine authority of the Scriptures as we find
there is by experience, it may not be amiss in our passage to name
the principal causes or occasions hereof ; for if we should bring them
all into one reckoning, as justly we may, who either openly oppose
it and reject it, or who use it or neglect it at their pleasure, or who
set up other guides in competition with it or above it, or otherwise

VOL. IV. 5

66 THE REASON OF FAITH. [BOOK VI., PART I.

declare that they have no sense of the immediate authority of God
therein, we shall find them to be like the Moors or slaves in some
countries or plantations, — they are so great in number and force above
their rulers and other inhabitants, that it is only want of communi-
cation, with confidence, and some distinct interests, that keep them
from casting off their yoke and restraint. I shall name three causes
only of this surprising and perilous event : —

1. A long-continued outward profession of the truth of the Scrip-
ture, without an inward experience of its power, betrays men at
length to question the truth itself, at least not to regard it as divine.
The owning of the Scripture to be the word of God bespeaks a
divine majesty, authority, and power, to be present in it and with it.
Wherefore, after men who have for a long time so professed do find
that they never had any real experience of such a divine presence in
it by any effects upon their own minds, they grow insensibly regard-
less of it, or allow it a very common place in their thoughts. When
they have worn off the impressions that were on their minds from
tradition, educatign, and custom, they do for the future rather not
oppose it than in any way believe it. And when once a reverence
unto the word of God on the account of its authority is lost, an
assent unto it on the account of its truth will not long abide. And
all such persons, under a concurrence of temptations and outward
occasions, will either reject it or prefer other guides before it.

2. The poiver of lust, rising up unto a resolution of living in those
sins whereunto the Scripture doth unavoidably annex eternal ruin,
hath prevailed with many to cast off its authority : for whilst they
are resolved to live in an outrage of sin, to allow a divine truth and
power in the Scripture is to cast themselves under a present torment,
as well as to ascertain their future misery ; for no other can be his
condition who is perpetually sensible that God always condemns him
in all that he doth, and will assuredly take vengeance on him, — which
is the constant language of the Scripture concerning such persons.
Wherefore, although they will not immediately fall into an open
atheistical opposition unto it, as that which, it may be, is not con-
sistent with their interest and reputation in the world, yet, looking
upon it as the devils did on Jesus Christ, as that which " comes to
torment them before the time," they keep it at the greatest dis-
tance from their thoughts and minds, until they have habituated
themselves unto a contempt of it. There being, therefore, an utter
impossibility of giving any pretence of reconciliation between the
owning of the Scripture to be the word of God, and a resolution to
live in an excess of known sin, multitudes suffer their minds to be
bribed by their corrupt affections to a relinquishment of any regard
unto it.

CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 67

3. The scandalous quarrels and disputations of those of the church
of Rome against the Scripture and its authority have contributed
much unto the ruin of the faith of many. Their great design is, by
all means to secure the power, authority, and infallibility of their
church. Of these they say continually, as the apostle in another
case of the mariners, " Unless these stay in the ship, we cannot be
saved." Without an acknowledgment of these things, they would have
it that men can neither at present believe nor be saved hereafter.
To secure this interest, the authority of the Scripture must be by all
means questioned and impaired. A divine authority in itself they
will allow it, but with respect unto us it hath none but what it ob-
tains by the suffrage and testimony of their church. But whereas
authority is \% ruv vpog w, and consists essentially in the relation and
respect which it hath unto others, or those that are to be subject
unto it, to say that it hath an authority in itself but none towards
us, is not only to deny that it hath any authority at all, but also to
reproach it with an empty name. They deal with it as the soldiers
did with Christ: they put a crown on his head, and clothed him
with a purple robe, and bowing the knee before him mocked him,
saying, " Hail, king of the Jews!" They ascribe unto it the crown
and robe of divine authority in itself, but not towards any one per-
son in the world. So, if they please, God shall be God, and his word
be of some credit among men. Herein they seek continually to en-
tangle those of the weaker sort by urging them vehemently with
this question, " How do you know the Scripture to be the word of
God?" and have in continual readiness a number of sophistical arti-
fices to weaken all evidences that shall be pleaded in its behalf.
Nor is that all, but on all occasions they insinuate such objections
against it, from its obscurity, imperfection, want of order, difficulties,
and seeming contradictions in it, as are suited to take off the minds
of men from a firm assent unto it or reliance on it ; as if a com-
pany of men should conspire, by crafty multiplied insinuations, di-
vulged on all advantages, to weaken the reputation of a chaste and
sober matron, although they cannot deprive her of her virtue, yet,
unless the world were wiser than for the most part it appears to be,
they will insensibly take off from her due esteem. And this is as
bold an attempt as can well be made in any case; for the first ten-
dency of these courses is to make men atheists, after which success
it is left at uncertain hazard whether they will be Papists or no.
Wherefore, as there can be no greater nor more dishonourable re-
flection made on Christian religion than that it hath no other evi-
dence or testimony of its truth but the authority and witness of
those by whom it is at present professed, and who have notable
worldly advantages thereby ; so the minds of multitudes are secretly

68 THE REASON OF FAITH. [BOOK VI., PART I.

influenced by the poison of these disputes to think it no way neces-
sary to believe the Scripture to be the word of God, or at least
are shaken off from the grounds whereon they have professed it so
to be. And the like disservice is done unto faith and the souls of
men by such as advance a light within, or immediate inspiration,
into competition with it or the room of it ; for as such imaginations
take place and prevail in the minds of men, so their respect unto the
Scripture and all sense of its divine authority do decay, as experi-
ence doth openly manifest.

It is, I say, from an unusual concurrence of these and the like
causes and occasions that there is at present among us such a decay
in, relinquishment of, and opposition unto the belief of the Scrip-
ture, as, it may be, former ages could not parallel.

But against all these objections and temptations the minds of
true believers are secured, by supplies of spiritual light, wisdom, and
grace from the Holy Ghost.

There are several other especial gracious actings of the Holy Spirit
on the minds of believers, which belong also unto this internal real
testimony whereby their faith is established. Such are his "anoint-
ing" and " sealing" of them, his " witnessing with them," and his
being an "earnest" in them ; all which must be elsewhere spoken unto.
Hereby is our faith every day more and more increased and estab-
lished. Wherefore, although no internal work of the Spirit can be
the formal reason of our faith, or that which it is resolved into, yet
is it such as without it we can never sincerely believe as we ought,
nor be established in believing against temptations and objections.

And with respect unto this work of the Holy Ghost it is that
divines at the first reformation did generally resolve our faith of the
divine authority of the Scripture into the testimony of the Holy
Spirit. But this they did not do exclusively unto the proper use of
external arguments and motives of credibility, whose store indeed is
great, and whose fountain is inexhaustible; for they arise from all
the undubitable notions that we have of God or ourselves, in reference
unto our present duty or future happiness. Much less did they ex-
clude that evidence thereof which the Holy Ghost gives unto it in
and by itself. Their judgment is well expressed in the excellent
words of one of them. " Maneat ergo," saith he, " hoc fixum, quos
Spiritus sanctus intus docuit, solide acquiescere in Scriptura, et hanc
quidem esse avroviorov, neque demonstration! et rationibus subjici earn
fas esse : quam tamen meretur apud nos certitudinem Spiritus testi-
monio consequi. Etsi enim reverentiam sua sibi ultro maj estate con-
ciliat, tunc tamen demum serib nos afficit, quum per Spiritwm obsig-
nata est cordibus nostris. Illius ergo veritate illuminati, jam non
aut nostro, aut aliorum judicio credimus a Deo esse Scripturam; sed

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 69

supra hmnanum judicium, certo certius constituimus (non secus ac si
ipsius Dei numen illic intueremur) hominum ministerio, ab ipsissimo
Dei ore ad nos fluxisse. Non argumenta, non verisimilitudines qua3-
rimus, quibus judicium nostrum incumbat; sed ut rei extra sestimandi
aleam positse, judicium ingeniumque nostrum subjicimus. . . . Neque
qualiter superstitionibus solent miseri homines captivam mentem ad-
dicere: sed quia non dubiam vim numinis illic sentimus vigere ac
spirare, qua ad parendum, scientes ac volentes, vividius tamen et effi-
cacius quam pro humana aut voluntate aut scientia trahimur et accen-
dimur. . . . Talis ergo est persuasio quse rationes non requirat: talis
notitia,c\ii optima ratio constet, nempe, in qua securius constantiusque
mens quiescit quam in ullis rationibus : talis denique sensus, qui nisi
ex ccelesti revelatione nasci nequeat. Non aliud loquor quam quod
apud se experitur fidelium unusquisque, nisi quod longe infra justam
rei explicationem verba subsidunt." — Calv. Instit., lib. i. cap. 7, sec. 5.
And we may here briefly call over what we have attained or
passed through : for, — 1. We have showed, in general, both what is
the nature of divine revelation and divine illumination, with their
mutual respect unto one another; 2. What are the principal ex-
ternal arguments or motives of credibility whereby the Scripture
may be proved to be of a divine original ; 3. What kind of persua-
sion is the effect of them, or what is the assent which we give unto
the truth of the Scriptures on their account; 4, What objective
evidence there is unto reason in the doctrine of the Scriptures to in-
duce the mind to assent unto them; 5. What is the nature of that
faith whereby we believe the Scripture to be the word of God, and
how it is wrought in us by the Holy Ghost; 6. What is that inter-
nal testimony which is given unto the divine authority of the Scrip-
tures by the Holy Spirit, and what is the force and use thereof. The
principal part of our work doth yet remain.

CHAPTER V.

Divine revelation itself the only foundation and reason of faith.

That which we have thus far made way for, and which is now our
only remaining inquiry is, What is the work of the Holy Ghost with
respect unto the objective evidence which we have concerning the
Scripture, that it is the word of God, which is the formal reason of our
faith, and whereinto it is resolved? — that is, we come to inquire and
to give a direct answer unto that question, Why we believe the
Scripture to be the word of God? what it is that our faith rests
upon herein? and what it is that makes it the duty of every man

70 THE REASON OF FAITH. [BOOK VI., PAKT I.

to believe it so to be unto whom it is proposed? And the reason
why I shall be the briefer herein is, because I have long since, in
another discourse, cleared this argument, and I shall not here again
call over any thing that was delivered therein, because what hath
been unto this day gainsaid unto it or excepted against it hath been
of little weight or consideration. Unto this great inquiry, therefore,
I say,—

We believe the Scripture to be the word of God with divine faith
for its own sake only ; or, our faith is resolved into the authority and
truth of God only as revealing himself unto us therein and thereby.
And this authority and veracity of God do infallibly manifest or
evince themselves unto our faith, or our minds in the exercise of it,
by the revelation itself in the Scripture, and no otherwise; or, "Thus
saith the Lord," is the reason why we ought to believe, and why we
do so, why we believe at all in general, and why we believe any
thing in particular. And this we call the formal object or reason of
faith. |

And it is evident that this is not God himself absolutely con-
sidered; for so he is only the material object of our faith: " He that
cometh to God must believe that he is," Heb. xl 6. Nor is it
the truth of God absolutely ; for that we believe as we do other essen-
tial properties of his nature. But it is the truth of God revealing
himself his mind and will unto us in the Scripture. This is the
sole reason why we believe any thing with divine faith.

It is or may be inquired, wherefore we do believe Jesus Christ to
be the Son of God, or that God is one in nature, subsisting in three
persons, the Father, Son, and Holy Spirit; I answer, It is because
God himself, the first truth, who cannot lie, hath revealed and de-
clared these things so to be, and he who is our all requireth us so
to believe. If it be asked how, wherein, or whereby God hath re-
vealed or declared these things so to be, or what is that revelation
which God hath made hereof; I answer, It is the Scripture and
that only. And if it be asked how I know this Scripture to be a
divine revelation, to be the word of God; I answer, — 1. I do not
know it demonstratively, upon rational, scientifical principles, because
such a divine revelation is not capable of such a demonstration, 1 Cor.
ii. 9. 2. I do not assent unto it, or think it to be so, only upon
arguments and motives highly probable, or morally uncontrollable,
as I am assuredly persuaded of many other things whereof I can
have no certain demonstration, 1 Thess. ii. 13. S. But I believe it so
to be with faith divine and supernatural, resting on and resolved
into the authority and veracity of God himself, evidencing themselves
unto my mind, my soul, and conscience, by this revelation itself, and
not otherwise.

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 71

Here we rest, and deny that we believe the Scripture to be the
word of God formally for any other reason but itself, which assureth
us of its divine authority. And if we rest not here, we must run on
the rock of a moral certainty only, which shakes the foundation of
all divine faith, or fall into the gulf and labyrinth of an endless
circle, in proving two things mutually by one another, as the church
by the Scripture and the Scripture by the church, in an everlasting
rotation. Unless we intend so to wander, we must come to some-
thing wherein we may rest for its own sake, and that not with a
strong and firm opinion, but with divine faith. And nothing can
rationally pretend unto this privilege but the truth of God mani-
festing itself in the Scripture; — and therefore those who will not
allow it hereunto do some of them wisely deny that the Scripture's
being the word of God is the object of divine faith directly, but only
of a moral persuasion from external arguments and considerations ;
and I do believe that they will grant, that if the Scripture be so to
be believed, it must be for its own sake. For those who would have
us to believe the Scripture to be the word of God upon the autho-
rity of the church, proposing it unto us and witnessing it so to be,
though they make a fair appearance of a ready and easy way for the
exercise of faith, yet when things come to be sifted and tried, they
do so confound all sorts of things that they know not where to stand
or abide. But it is not now my business to examine their pretences ;
I have done it elsewhere. I shall therefore prove and establish the
assertion laid down, after I have made way to it by one or two previ-
ous observations: —

1. We suppose herein all the motives of credibility before men-
tioned,— that is, all the arguments " ab extra," which vehemently
persuade the Scripture to be the word of God, and wherewith it may
be protected against objections and temptations to the contrary.
They have all of them their use, and may in their proper place be
insisted on. Especially ought they to be pleaded when the Scripture
is attacked by an atheism arising from the love and practice of those
lusts and sins which are severely condemned therein, and threatened
with the utmost vengeance. With others they may be considered
as previous inducements unto believing, or concomitant means of
strengthening faith in them that do believe. In the first way, I con-
fess, to the best of my observation of things past and present, their
use is not great, nor ever hath been in the church of God : for as-
suredly the most that do sincerely believe the divine original and
authority of the Scripture do it without any great consideration of
them, or being much influenced by them; and there are many who,
as Austin speaks, are saved " simplicitate credendi," and not " subti-
litate disputandi," that are not able to inquire much into them, nor

72 THE REASON OF FAITH. [BOOK VI., PART I.

yet to apprehend much of their force and efficacy, when they are
proposed unto thera. Most persons, therefore, are effectually con-
verted to God, and have saving faith, whereby they believe the Scrip-
ture, and virtually all that is contained in it, before they have ever
once considered them. And God forbid we should think that none
believe the Scriptures aright but those who are able to apprehend and
manage the subtile arguments of learned men produced in their con-
firmation! yea, we affirm, on the contrary, that those who believe
them on no other grounds have, indeed, no true divine faith at all.
Hence they were not of old insisted on for the ingenerating of faith
in them to whom the word was preached, nor ordinarily are so to
this day by any who understand what is their work and duty. But
in the second way, wherever there is occasion from objections, oppo-
sitions, or temptations, they may be pleaded to good use and purpose ;
and they may do well to be furnished with them who are unavoid-
ably exposed unto trials of that nature. For as for that course which
some take, in all places and at all times, to be disputing about the
Scriptures and their authority, it is a practice giving countenance
unto atheism, and is to be abhorred of all that fear God ; and the
consequents of it are sufficiently manifest.

2. The ministry of the church, as it is the pillar and ground of
truth, holding it up and declaring it, is in an ordinary way previously
necessary unto believing; for " faith cometh by hearing, and hearing
by the word of God." We believe the Scripture to be the word of
God for itself alone, but not by itself alone. The ministry of the
word is the means which God hath appointed for the declaration and
making known the testimony which the Holy Spirit gives in the
Scripture unto its divine original. And this is the ordinary way
whereby men are brought to believe the Scripture to be the word of
God. The church in its ministry owning, witnessing, and avo wing-
it so to be, instructing all sorts of persons out of it, there is, together
with a sense and apprehension of the truth and power of the things
taught and revealed in it, faith in itself as the word of God ingene-
rated in them.

3. We do also here suppose the internal effectual work of the
Spirit begetting faith in us, as was before declared, without which
we can believe neither the Scriptures nor any thing else with faith
divine, not for want of evidence in them, but of faith in ourselves.

These things being supposed, we do affirm, That it is the authority
and truth of God, as manifesting themselves in the supernatural re-
velation made in the Scripture, that our faith ariseth from and is
resolved into. And herein consists that testimony which the Spirit
gives unto the word of God that it is so ; for it is the Spirit that
beareth witness, because the Spirit is truth. The Holy Ghost being

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 73

the immediate author of the whole Scripture, doth therein and.
thereby give testimony unto the divine truth and original of it, by
the characters of divine authority and veracity impressed on it, and
evidencing themselves in its power and efficacy. And let it be ob-
served, that what we assert respects the revelation itself, the Scrip-
ture, the writing, rqv ypa^v, and not merely the things written or
contained in it. The arguments produced by some to prove the
truth of the doctrines of the Scripture reach not the cause in hand :
for our inquiry is not about believing the truths revealed, but about
believing the revelation itself, the Scripture itself, to be divine; and
this we do only because of the authority and veracity of the revealer,
that is, of God himself, manifesting themselves therein.
To manifest this fully I shall do these things: —

1. Prove that our faith is so resolved into the Scripture as a divine
revelation, and not into any thing else ; that is, we believe the Scrip-
ture to be the word of God for its own sake, and not for the sake of
any thing else whatever, either external arguments or authoritative
testimony of men.

2. Show how or by what means the Scripture doth evidence its
own divine original, or that the authority of God is so evidenced in it
and by it as that we need no other formal cause or reason of our
faith, whatever motives or means of believing we may make use of.
And as to the first of these, —

1. That is the formal reason whereon we do believe which the
Scripture proposeth as the only reason why we should so do, why it
is our duty to do so, and whereunto it requireth our assent. Now,
this is to itself as it is the word of God, and because it is so ; — or, it
proposeth the authority of God in itself, and that alone, which we
are to acquiesce in ; and the truth of God, and that alone, which our
faith is to rest on and is resolved into. It doth not require us to be-
lieve it upon the testimony of any church, or on any other arguments
that it gives -us to prove that it is from God, but speaks unto us
immediately in his name, and thereon requires faith and obedience.

Some, it may be, will ask whether this prove the Scripture to be
the word of God, because it says so of itself, when any other writing
may say the same; but we are not now giving arguments to prove
unto others the Scripture to be the word of God, but only proving
and showing what our own faith resteth on and is resolved into, or,
at least, ought so to be. How it evidenceth itself unto our faith to
be the word of God we shall afterwards declare. It is sufficient unto
our present purpose that God requires us to believe the Scripture for
no other reason but because it is his word, or a divine revelation from
him; and if so, his authority and truth are the formal reason why
we believe the Scripture or any thing contained in it. To this pur-

74 THE REASON OF FAITH. [BOOK VI., PART I.

pose do testimonies abound in particular, besides that general attes-
tation which is given unto it in that sole preface of divine revelations,
" Thus saith the Lord ;" and therefore they are to be believed. Some
of them we must mention : —

Beut. xxxi. 11-13, "When all Israel is come to appear before the
Lord thy God in the place which he shall choose, thou shalt read
this law before all Israel in their hearing. Gather the people together,
men, and women, and children, and thy stranger that is within thy
gates, that they may hear, and that they may learn, and fear the Lord
your God, and observe to do all the words of this law : and that their
children, which have not known any thing, may hear, and learn to
fear the Lord your God." It is plain that God here requireth faith
and obedience of the whole people, men, women, and children. The
inquiry is, what he requireth it unto. It is to this law, to this law
written in the books of Moses, which was to be read unto them out
of the book ; at the hearing of which they were obliged to believe
and obey. To evidence that law to be his, he proposeth nothing but
itself. But it will be said, "That generation was sufficiently convinced
that the law was from God by the miracles which they beheld in the
giving of it ; " but, moreover, it is ordered to be proposed unto chil-
dren of future generations, who knew nothing, that they may hear,
and learn to fear the Lord.

That which, by the appointment of God, is to be proposed unto
them that know nothing, that they may believe, that is unto them
the formal reason of their believing. But this is the written word :
"Thou shalt read this law unto them which have not known any thing,
that they may hear and learn," etc. Whatever use, therefore, there
may be of other motives or testimonies to commend the law unto us,
of the ministry of the church especially, which is here required unto
the proposal of the word unto men, it is the law itself, or the written
word, which is the object of our faith, and which we believe for its
own sake. See also chap. xxix. 29, where "revealed things" are said
to "belong unto us and our children, that we might do them," — that
is, receive them on the account of their divine revelation.

Isa. viii. 19, 20, "When they shall say unto you, Seek unto them
that have familiar spirits, and unto wizards that peep, and that
mutter: should not a people seek unto their God? for the living to
the dead ? To the law and to the testimony : if they speak not accord-
ing to this word, it is because there is no light in them." The in-
quiry is, by what means men may come to satisfaction in their minds
and consciences, or what their faith or trust is in. Two things are
proposed unto this end: — (1.) Immediate diabolical revelations, real
or pretended ; (2.) The written word of God, " the law and the testi-
mony." Hereunto are we sent, and that upon the account of its own

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 75

authority alone, in opposition unto all other pretences of assurance
or security. And the sole reason why any one doth not acquiesce
by faith in the written word is, because he hath no mornings or
light of truth shining on him. But how shall we know the law and
testimony, this written word, to be the word of God, and believe it
so to be, and distinguish it from every other pretended divine reve-
lation that is not so ? This is declared, —

Jer. xxiii. 28, 29, "The prophet that hath a dream, let him tell a
dream; and he that hath my word, let him speak my word faith-
fully. What is the chaff to the wheat? saith the Lord. Is not my
word like as a fire? saith the Lord; and like a hammer that
breaketh the rock in pieces?" It is supposed that there are two per-
sons in reputation for divine revelations, esteemed "prophets;" — one
of them only pretends so to be, and declares the dreams of his own
fancy, or the divinations of his own mind, as the word of God; the
other hath the word of God, and declares it faithfully from him.
Yea, but how shall we know the one from the other? Even as men
know wheat from chaff, by their different natures and effects; for as
false, pretended revelations are but as chaff, which every wind will
scatter, so the true word of God is like a fire and like a hammer,
is accompanied with such light, efficacy, and power, that it manifests
itself unto the consciences of men so to be. Hereon doth God call
us to rest our faith on it, in opposition unto all other pretences what-
ever.

2. But is it of this authority and efficacy in itself? See Luke xvi.
27-31, "Then he said" (the rich man in hell), "I pray thee therefore,
father, that thou wouldest send him" (Lazarus, who was dead) "to
my father's house: for I have five brethren; that he may testify
unto them, lest they also come into this place of torment. Abraham
saith unto him, They have Moses and the prophets; let them hear
them. And he said, Nay, father Abraham : but if one went unto
them from the dead, they will repent. And he said unto him, If
they hear not Moses and the prophets, neither will they be per-
suaded, though one rose from the dead." The question here be-
tween Abraham and the rich man in this parable, — indeed between
the wisdom of God and the superstitious contrivances of men, — is
about the way and means of bringing those who are unbelievers and
impenitent unto faith and repentance. He who was in hell appre-
hended that nothing would make them believe but a miracle, one
rising from the dead and speaking unto them; which, or the like
marvellous operations, many at this day think would have mighty
power and influence upon them to settle their minds and change
their lives. Should they see one "rise from the dead," and come and
converse with them, this would convince them of the immortality of

76 THE REASON OF FAITH. [BOOK VI., PART I.

the soul, of future rewards and punishments, as giving them suffi-
cient evidence thereof, so that they would assuredly repent and
chauge their lives ; but as things are stated, they have no sufficient
evidence of these things, so that they doubt so far about them as
that they are not really influenced by them. Give them but one real
miracle, and you shall have them for ever. This, I say, was the opi-
nion and judgment of him who was represented as in hell, as it is
of many who are posting thither apace. He who was in heaven
thought otherwise; wherein we have the immediate judgment of
Jesus Christ given in this matter, determining this controversy.
The question is about sufficient evidence and efficacy to cause us to
believe things divine and supernatural ; and this he determines to be
in the written word, "Moses and the prophets." If he that will not,
on the single evidence of the written word, believe [it] to be from
God, or a divine revelation of his will, will never believe upon the
evidence of miracles nor any other motives, then that written word
contains in itself the entire formal reason of faith, or all that evi-
dence of the authority and truth of God in it which faith divine and
supernatural rests upon ; that is, it is to be believed for its own sake.
But saith our Lord Jesus Christ himself, "If men will not hear,"
that is, believe, "Moses and the prophets, neither will they be per-
suaded, though one rose from the dead," and come and preach unto
them, — a greater miracle than which they could not desire. Now,
this could not be spoken if the Scripture did not contain in itself the
whole entire formal reason of believing; for if it have not this, some-
thing necessary unto believing would be wanting, though that were
enjoyed. And this is directly affirmed, —

John xx. 30, 31, "Many other signs truly did Jesus in the pre-
sence of his disciples, which are not written in this book : but these
are written, that ye might believe that Jesus is the Christ, the Son of
God; and that believing ye might have life through his name." The
si<ms which Christ wrought did evidence him to be the Son of God.
But how come we to know and believe these signs? what is the way
and means thereof? Saith the blessed apostle, "These things are
written, that ye might believe;" — "This writing of them by divine
inspiration is so far sufficient to beget and assure faith in you, as
that thereby you may have eternal life through Jesus Christ:" for if
the writing of divine things and revelations,be the means appointed
of God to cause men to believe unto eternal life, then it must, as
such, carry along with it sufficient reason why we should believe,
and grounds whereon we should do so. And in like manner is this
matter determined by the apostle Peter, —

2 Pet. i. 16-21, "We have not followed cunningly-devised fables,
when we made known unto you the power and coming of our

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 77

Lord Jesus Christ, but were eye-witnesses of his majesty. For he
received from God the Father honour and glory, when there came
such a voice to him from the excellent glory, This is my beloved
Son, in whom I am well pleased. And this voice which came from
heaven we heard, when we were with him in the holy mount. We
have also a more sure word of prophecy ; whereunto ye do well that
ye take heed, as unto a light that shineth in a dark place, until the
day dawn, and the day-star arise in your hearts: knowing this first,
that no prophecy of the Scripture is of any private interpretation.
For the prophecy came not in old time by the will of man : but
holy men of God spake as they were moved by the Holy Ghost."
The question is about the gospel, or the declaration of the powerful
coming of Jesus Christ, whether it were to be believed or no ; and
if it were, upon what grounds. Some said it was a " cunningly-
devised fable;" others, that it was a fanatical story of madmen, as
Festus thought of it when preached by Paul, Acts xxvi. 24 ; and very
many are of the same mind still. The apostles, on the contrary,
averred that what was spoken concerning him were " words of truth
and soberness," yea, "faithful sayings, and worthy of all acceptation,"
1 Tim. i. 1 5 ; that is, to be believed for its worth and truth. The
grounds and reasons hereof are two: — (1.) The testimony of the
apostles, who not only conversed with Jesus Christ and were " eye-
witnesses of his majesty," beholding his glory, "the glory as of the
only -begotten of the Father, full of grace and truth," John i. 14,
which they gave in evidence of the truth of the gospel, 1 John i. 1,
but also heard a miraculous testimony given unto him immediately
from God in heaven, 2 Pet. i. 17, 18. This gave them, indeed, suffi-
cient assurance; but wherein to shall they resolve their faith who
heard not this testimony? Why, they have "a more sure" (that is,
a most sure) "word of prophecy," — that is, the written word of God,
that is sufficient of itself to secure their faith in this matter, espe-
cially as confirmed by the testimony of the apostles; whereby the
church comes to be " built" in its faith " on the foundation of trie
apostles and prophets," Eph. ii. 20. But why should we believe this
word of prophecy? may not that also be a " cunningly- devised fable,"
and the whole Scripture be but the suggestions of men's private
spirits, as is objected, 2 Pet. i. 20? All is finally resolved into this,
that the writers of it were immediately "moved" or acted "by the
Holy Ghost ; " from which divine original it carrieth along its own
evidence with it. Plainly, that which the apostle teacheth us is,
that we believe all other divine truths for the Scripture's sake, or
because they are declared therein; but the Scripture we believe for
its own sake, or because "holy men of God" wrote it "as they were
moved by the Holy Ghost."

78 THE REASON OF FAITH. [BOOK VI., PART I.

So is the whole object of faith proposed by the same apostle,
2 Pet. iii. 2, " The words which were spoken before by the holy pro-
phets, and of the commandment of the apostles of the Lord and
Saviour." And because our faith is resolved into them, we are said
to be "built upon the foundation of the apostles and prophets," as was
said, Eph. ii. 20 ; that is, our faith rests solely, as on its proper foun-
dation, which bears the weight of it, on the authority and truth of
God in their writings. Hereunto we may add that of Paul, —

Rom. xvi. 25, 26, "According to the revelation of the mystery,
which was kept secret since the world began, but now is made mani-
fest, and by the scriptures of the prophets, according to the com-
mandment of the everlasting God, made known to all nations for
the obedience of faith." The matter to be believed is the mystery
of the gospel, which was kept secret since the world began, or from
the giving of the first promise ; not absolutely, but with respect unto
that full manifestation which it hath now received. This God com-
mands to be believed ; the everlasting God, he who hath sovereign
authority over all, requires faith in a way of obedience hereunto.
But what ground or reason have we to believe it? This alone is
proposed, namely, the divine revelation made in the preaching of
the apostles and writings of the prophets; for "faith cometh by hear-
ing, and hearing by the word of God," Rom. x. 1 7. This course,
and no other, did our Saviour, even after his resurrection, take to
beget and confirm faith in the disciples, Luke xxiv. 25-27. That
great testimony to this purpose, 2 Tim. iii. 15-17, 1 do not plead in
particular, because I have so fully insisted on it in another discourse.

From these and many other testimonies to the same purpose
which might be produced, it is evident, —

1. That it is the Scripture itself, the word or will of God as re-
vealed or written, which is proposed unto us as the object of our
faith and obedience, which we are to receive and believe with faith
divine and supernatural.

*2. That no other reason is proposed unto us either as a motive to
encourage us, or as an argument to assure us that we shall not be
mistaken, but only its own divine original and authority, making our
duty necessary and securing our faith infallibly. And those testi-
monies are with me of more weight a thousand times than the plaus-
ible reasonings of any to the contrary. With some, indeed, it is
grown a matter of contempt to quote or cite the Scripture in our
writings, such reverence have they for the ancient fathers, some of
whose writings are nothing else but a perpetual contexture of Scrip-
ture. But for such who pretend to despise those testimonies in this
case, it is because either they do not understand what they are pro-
duced to confirm or cannot answer the proof that is in them; for it

CHAP. V.] THE ONLY FOUNDATION AND REASON OF FAITH. 79

is not unlikely but that some persons, well-conceited of their own
understanding in things wherein they are most ignorant, will pride
and please themselves in the ridiculousness of proving the Scripture
to be the word of God by testimonies taken out of it. But, as was
said, we must not forego the truth because either they will not or
cannot understand what we discourse about.

Our assertion is confirmed by the uniform practice of the pro-
phets and apostles, and all the penmen of the Scripture, in pro-
posing those divine revelations which they received by immediate
inspiration from God; for that which was the reason of their faith
unto whom they first declared those divine revelations is the reason
of our faith now they are recorded in the Scripture, for the writing
of it being by God's appointment, it comes into the room and sup-
plies the place of their oral ministry. On what ground soever men
were obliged to receive and believe divine revelations when made
unto them by the prophets and apostles, on the same are we obliged
to receive and believe them now they are made unto us in the
Scripture, the writing being by divine inspiration, and appointed as
the means and cause of our faith. It is true, God was pleased some-
times to bear witness unto their personal ministry by miracles or
signs and wonders, as Heb. ii. 4, "God bearing them witness;" but
this was only at some seasons, and with some of them. That which
they universally insisted on, whether they wrought any miracles or
no, was, that the word which they preached, declared, wrote, was
"not the word of man," came not by any private suggestion, or from
any invention of their own, but was " indeed the word of God/'
1 Thess. ii. 13, and declared by them as they were " acted by the
Holy Ghost," 2 Pet. L 21.

Under the Old Testament, although the prophets sometimes re-
ferred persons unto the word already written, as that which their
faith was to acquiesce in, Isa. viii. 20, Mai. iv. 4, setting out its
power and excellency for all the ends of faith and obedience, Ps.
xix. 7-9, cxix., and not to any thing else, nor to any other motives
or arguments to beget and require faith, but its own authority only ;
yet as to their own especial messages and revelations, they laid the
foundation of all the faith and obedience which they required in this
alone, "Thus saith the Loed, the God of truth." And under the
New Testament, the infallible preachers and writers thereof do in
the first place propose the writings of the Old Testament to be re-
ceived for then own sake, or on the account of their divine origi-
nal: see John i. 45; Luke xvi. 29, 31; Matt. xxi. 42; Acts xviii.
24, 25, 28, xxiv. 14, xxvi. 22; 2 Pet. i. 21. Hence are they called
" The oracles of God," Rom. iii. 2 ; and oracles always required an
assent for their own sake, and other evidence they pleaded none.

80 THE REASON OF FAITH. [BOOK VI., PART I.

And for the revelations which they superadded, they pleaded that
they had them immediately from God "by Jesus Christ," Gal. i. 1.
And this was accompanied with such an infallible assurance in them
that received them as to be preferred above a supposition of the high-
est miracle to confirm any thing to the contrary, chap. i. 8 ; for if an
angel from heaven should have preached any other doctrine than
what they revealed and proposed in the name and authority of God,
they were to esteem him accursed. For this cause they still insisted
on their apostolical authority and mission, which included infallible
inspiration and direction, as the reason of the faith of them unto
whom they preached and wrote. And as for those who were not them-
selves divinely inspired, or wherein those that were so did not act by
immediate inspiration, they proved the truth of what they delivered
by its consonancy unto the Scriptures already written, referring the
minds and consciences of men unto them for their ultimate satisfac-
tion, Acts xviii. 28, xxviii. 23.

It was before granted that there is required, as subservient unto
believing, as a means of it, or for the resolution of our faith into the
authority of God in the Scriptures, the ministerial proposal of the
Scriptures and the truths contained in them, with the command of
God for obedience unto them, Rom. xvi. 25, 26. This ministry of
the church, either extraordinary or ordinary, God hath appointed
unto this end, and ordinarily it is indispensable thereunto: chap. x.
14, 15, " How shall they believe in him of whom they have not
heard? and how shall they hear without a preacher? and how shall
they preach, except they be sent?" Without this ordinarily we cannot
believe the Scripture to be the word of God, nor the things contained
in it to be from him, though we do not believe either the one or the
other for it. I do grant that in extraordinary cases outward provi-
dences may supply the room of this ministerial proposal ; for it is all
one, as unto our duty, by what means the Scripture is brought unto
us. But upon a supposition of this ministerial proposal of the word,
which ordinarily includes the whole duty of the church in its testi-
mony and declaration of the truth, I desire to know whether those
unto whom it is proposed are obliged, without farther external evi-
dence, to receive it as the word of God, to rest their faith on it, and
submit their consciences unto it? The rule seems plain, that they
are obliged so to do, Mark xvi. 16. We may consider this under the
distinct ways of its proposal, extraordinary and ordinary.

Upon the preaching of any of the prophets by immediate inspira-
tion of the Holy Ghost, or on their declaration of any neiv revelation
they had from God, by preaching or writing, suppose Isaiah or
Jeremiah, I desire to know whether or no all persons were bound to
receive their doctrine as from God, to believe and submit unto the

CHAP V.] THE ONLY FOUNDATION AND REASON OF FAITH. 81

authority of God in the revelation made by him, without any exter-
nal motives or arguments, or the testimony or authority of the church
witnessing thereunto? If they were not, then were they all excused
as guiltless who refused to believe the message they declared in the
name of God, and in despising the warnings and instrtictions which
they gave them ; for external motives they used not, and the -present
church mostly condemned them and their ministry, as is plain in
the case of Jeremiah. Now, it is impious to imagine that those to
whom they spake in the name of God were not obliged to believe
them, and it tends to the overthrow of all religion. If we shall say
that they were obliged to believe them, and that under the penalty
of divine displeasure, and so to receive the revelation made by them,
on their declaration of it, as the word of God, then it must contain
in it the formal reason of believing, or the full and entire cause,
reason, and ground why they ought to believe with faith divine
and supernatural. Or let another ground of faith in this case be
assigned.

Suppose the proposal be made in the ordinary ministry of the
church. Hereby the Scripture is declared unto men to be the word
of God; they are acquainted with it, and with what God requires of
them therein ; and the}' are charged in the name of God to receive and
believe it. Doth any obligation unto believing hence arise? It may
be some will say that immediately there is not; only they will grant
that men are bound hereon to inquire into such reasons and motives
as are proposed unto them for its reception and admission. I say
there is no doubt but that men are obliged to consider all things of
that nature which are proposed unto them, and not to receive it
with brutish, implicit belief; for the receiving of it is to be an act of
men's own minds or understandings, on the best grounds and evi-
dences which the nature of the thing proposed is capable of. But
supposing men to do their duty in their diligent inquiries into the
whole matter, I desire to know whether, by the proposal mentioned,
there come upon men an obligation to believe? If there do not,
then are all men perfectly innocent who refuse to receive the gospel
in the preaching of it, as to any respect unto that preaching ; which
to say is to overthrow the whole dispensation of the ministry. If
they are obliged to believe upon the preaching of it, then hath the
word in itself those evidences of its divine original and authority
which are a sufficient ground of faith or reason of believing; for what
God requires us to believe upon hath so always.

As the issue of this whole discourse, it is affirmed that our faith is
built on and resolved into the Scripture itself, which carries with it
its own evidence of being a divine revelation ; and therefore doth
that faith ultimately rest on the truth and authority of God alone,

VOL. IV. 6

82 THE EEASON OF FAITH. [BOOK VI., PART I.

and not on any human testimony, such as is that of the church, nor
on any rational arguments or motives that are absolutely fallible.

CHAPTER VI.

The nature of divine revelations — Their self-evidencing power considered,
particularly that of the Scriptures as the word of God.

It may be said that if the Scripture thus evidence itself to be the
word of God, as the sun manifesteth itself by light and fire by heat,
or as the first principles of reason are evident in themselves without
farther proof or testimony, then every one, and all men, upon the
proposal of the Scripture unto them, and its own bare assertion that it
is the word of God, would necessarily, on that evidence alone, assent
thereunto, and believe it so to be. But this is not so ; all experience
lieth against it; nor is there any pleadable ground of reason that so
it is, or that so it ought to be.

In answer unto this objection I shall do these two things: —

1. I shall show what it is, what power, what faculty in the minds
of men, whereunto this revelation is proposed, and whereby we assent
unto the truth of it; wherein the mistakes whereon this objection
proceedeth will be discovered.

2. I shall mention some of those things whereby the Holy Ghost
testifieth and giveth evidence unto the Scripture in and by itself, so
as that our faith may be immediately resolved into the veracity of
God alone.

1. And, in the first place, we may consider that there are three
ways whereby we assent unto any thing that is proposed unto us as
true, and receive it as such : —

(1.) By inbred principles of natural light, and the first rational
actings of our minds. This in reason answers instinct in irrational
creatures. Hence God complains that his people did neglect and
sin against their own natural light and first dictates of reason, whereas
brute creatures would not forsake the conduct of the instinct of their
natures, Isa. i. 3. In general, the mind is necessarily determined to
an assent unto the proper objects of these principles; it cannot do
otherwise. It cannot but assent unto the prime dictates of the light
of nature, yea, those dictates are nothing but its assent. Its first
apprehension of the things which the light of nature embraceth,
without either express reasonings or farther consideration, is this
assent. Thus doth the mind embrace in itself the general notions
of moral good and evil, with the difference between them, however
it practically complies not with what they guide unto, Jude 10. And

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 83

so doth it assent unto many principles of reason, as that the whole
is greater than the part, without admitting any debate about
them.

(2.) By rational consideration of things externally proposed unto
us. Herein the mind exerciseth its discursive faculty, gathering one
thing out of another, and concluding one thing from another; and
hereon is it able to assent unto what is proposed unto it in various
degrees of certainty, according unto the nature and degree of the
evidence it proceeds upon. Hence it hath a certain knowledge of
some things; of others, an opinion or persuasion prevalent against
the objections to the contrary, which it knows, and whose force it
understands, which may be true or false.

(p) By faith. This respects that power" of our minds whereby
we are able to assent unto any thing as true which we have no first
principles concerning, no inbred notions of, nor can from more known
principles make unto ourselves any certain rational conclusions con-
cerning them. This is our assent upon testimony, whereon we be-
lieve many things which no sense, inbred principles, nor reasonings
of our own, could either give us an acquaintance with or an assurance
of. And this assent also hath not only various degrees, but is also
of divers kinds, according as the testimony is which it ariseth from
and resteth on; as being human if that be human, and divine if
that be so also.

According to these distinct faculties and powers of our souls, God
is pleased to reveal or make known himself, his mind or will, three
ways unto us: for he hath implanted no power in our minds, but the
principal use and exercise of it are to be with respect unto himself
and our living unto him, which is the end of them all; and a ne-
glect of the improvement of them unto this end is the highest aggra-
vation of sin. It is an aggravation of sin when men use the crea-
tures of God otherwise than he hath appointed, or in not using them
to his glory, — when they take his corn, and wine, and oil, and spend
them on their lusts, Hosea ii. 8. It is a higher aggravation, when
men in sinning abuse and dishonour their own bodies; for these are
the principal external workmanship of God, being made for eternity,
and whose preservation unto his glory is committed unto us in an
especial manner. This the apostle declareth to be the peculiar aggra-
vation of the sin of fornication, and un cleanness of any kind, 1 Cor.
vi. 18, 19. But the height of impiety consists in the abuse of the
faculties and powers of the soul, wherewith we are endowed purposely
and immediately for the glorifying of God. Hence proceed unbelief,
profaneness, blasphemy, atheism, and the like pollutions of the spirit
or mind. And these are sins of the highest provocation; for the
powers and faculties of our minds being given us only to enable us

84 THE REASON OF FAITH. [BOOK VI., PART L

to live unto God, the diverting of their principal exercise unto other
ends is an act of enmity against him and affront unto him.

(1.) He makes himself known unto us by the innate principles of
our nature, unto which he hath communicated, as a power of appre-
hending, so an indelible sense of his being, his authority, and his
will, so far as our natural dependence on him and moral subjection
unto him do require: for whereas there are two things in this na-
tural light and these first dictates of reason ; first, a power of con-
ceiving, discerning, and assenting; and, secondly, & power of judging
and determining upon the things so discerned and assented unto,
— by the one God makes known his being and essential properties,
and by the other his sovereign authority over all.

As to the first, the apostle affirms that rh yvojgrbv rou Qzov tpunpov
hnv h avroTg, Rom. i. 19, — " that which may be known of God" (his
essence, being, subsistence, his natural, necessary, essential properties)
"is manifest in them;" that is, it hath a self-evidencing power, act-
ing itself in the minds of all men endued with natural light and rea-
son. And as unto his sovereign authority, he doth evidence it in and
by the consciences of men; which are the judgment that they make,
and cannot but make, of themselves and their actions, with respect
unto the authority and judgment of God, Rom. ii. 14, 15. And thus
the mind doth assent unto the principles of God's being and autho-
rity, antecedently unto any actual exercise of the discursive faculty
of reason, or other testimony whatever.

(6T) He doth it unto our reason in its exercise, by proposing such
things unto its consideration as from whence it may and cannot but
conclude in an assent unto the truth of what God intends to reveal
unto us that way. This he doth by the works of creation and pro-
vidence, which present themselves unavoidably unto reason in its
exercise, to instruct us in the nature, being, and properties of God.
Thus " the heavens declare the glory of God ; and the firmament
showeth his handywork. Day unto day uttereth speech, and night
unto night showeth knowledge. There is no speech nor language,
where their voice is not heard," Ps. xix. 1-3. But yet they do not
thus declare, evidence, and reveal the glory of God unto the first
principles and notions of natural light without the actual exercise of
reason. They only do so " when we consider his heavens, the work
of his fingers, the moon and the stars, which he hath ordained," as
the same psalmist speaks, Ps. viii. 3. A rational consideration of
them, their greatness, order, beauty, and use, is required unto that
testimony and evidence which God gives in them and by them unto
himself, his glorious being and power. To this purpose the apostle
discourseth at large concerning the works of creation, Rom. i. 20, 21,
as also of those of providence, Acts xiv. 15-17, xvii. 24-28, and the

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 85

rational use we are to make of them, verse 29. So God calls unto
men for the exercise of their reason about these things, reproaching
them with stupidity and brutishness where they are wanting therein,
Isa. xlvi. 5-8, xliv. 18-20.

(8.) God reveals himself unto our faith, or that power of our souls
whereby we are able to assent unto the truth of what is proposed
unto us upon testimony. And this he doth by his word, or the
Scriptures, proposed unto us in the manner and way before expressed.

He doth not reveal himself by his word unto the principles of
natural light, nor unto reason in its exercise; but yet these prin-
ciples, and reason itself, with all the faculties of our minds, are con-
sequentially affected with that revelation, and are drawn forth into
their proper exercise by it. But in the gospel the " righteousness of
God is revealed from faith to faith," Rom. i. 17, — not to natural
light, sense, or reason, in the first place ; and it is faith that is " the
evidence of things not seen," as revealed in the word, Heb. xi. 1.
Unto this kind of revelation, " Thus saith the Lord " is the only
ground and reason of our assent; and that assent is the assent of
faith, because it is resolved into testimony alone.

And concerning these several ways of the communication or reve-
lation of the knowledge of God, it must be always observed that
there is a perfect consonancy in the things revealed by them all. If
any thing pretends from the one what is absolutely contradictory
unto the other, or our senses as the means of them, it is not to be
received.

The foundation of the whole, as of all the actings of our souls, is
in the inbred principles of natural light, or first necessary dictates of
our intellectual, rational nature. This, so far as it extends, is a rule
unto our apprehension in all that follows. Wherefore, if any pre-
tend, in the exercise of reason, to conclude unto any thing concerning
the nature, being, or will of God, that is directly contradictory unto
those principles and dictates, it is no divine revelation unto our rea-
son, but a paralogism from the defect of reason in its exercise. This
is that which the apostle chargeth on and vehemently urgeth against
the heathen philosophers. Inbred notions they had in themselves
of the being and eternal power of God ; and these were so manifest
in them thereby that they could not but own them. Hereon they
set their rational, discursive faculty at work in the consideration of
God and his being; but herein were they so vain and foolish as to
draw conclusions directly contrary unto the first principles of natural
light, and the unavoidable notions which they had of the eternal
being of God, Rom. i. 21-25. And many, upon their pretended ra-
tional consideration of the promiscuous event of things in the world,
have foolishly concluded that all things had a fortuitous beginning,

86 THE EEASON OF FAITH. [BOOK VI., PAET I.

and have fortuitous events, or such as, from a concatenation of ante-
cedent causes, are fatally necessary, and are not disposed by an in-
finitely wise, unerring, holy jDrovidence. And this also is directly
contradictory unto the first principles and notions of natural light ;
whereby it openly proclaims itself not to be an effect of reason in
its clue exercise, but a mere delusion.

So if any pretend unto revelations by faith which are contradic-
tory unto the first principles of natural light or reason, in its proper
exercise about its proper objects, it is a delusion. On this ground
the Roman doctrine of transubstantiation is justly rejected; for it
proposeth that as a revelation by faith which is expressly contradic-
tory unto our sense and reason, in their proper exercise about their
proper objects. And a supposition of the possibility of any such
thing would make the ways whereby God reveals and makes known
himself to cross and interfere one with another; which would leave
us no certainty in any thing, divine or human.

But yet as these means of divine revelation do harmonize and
perfectly agree one with the other, sothey are not objectively equal,
or equally extensive, nor are they co-ordinate, but subordinate unto
one another. Wherefore, there are many things discernible by rea-
son in its exercise which do not appear unto the first principles of
natural light. So the sober philosophers of old attained unto many
true and great conceptions of God and the excellencies of his nature,
above what they arrived unto who either did not or could not culti-
vate and improve the principles of natural light in the same manner
as they did. It is, therefore, folly to pretend that things so made
known of God are not infallibly true and certain, because they are
not obvious unto the first conceptions of natural light, without the
due exercise of reason, provided they are not contradictory thereunto.
And there are many things revealed unto faith that are above and
beyond the comprehension of reason in the best and utmost of its
most proper exercise: such are all the principal mysteries of Chris-
tian religion. And it is the height of folly to reject them, as some
do, because they are not discernible and comprehensible by reason,
seeing they are not contradictory thereunto. Wherefore, these ways
of God's revelation of himself are not equally extensive or commen-
surate, but are so subordinate one unto another that what is want-
ing unto the one is supposed by the other, unto the accomplishment
of the whole and entire end of divine revelation; and the truth of
God is the same in them all.

(1.) The revelation which God makes of himself in the first way,
by the inbred principles of natural light, doth sufficiently and in-
fallibly evidence itself to be from him; it doth it in, unto, and by
those principles themselves. This revelation of God is infallible, the

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 87

assent unto it is infallible, which the infallible evidence it gives of
itself makes to be so. We dispute not now what a few atheistical
sceptics pretend unto, whose folly hath been sufficiently detected by
others. ' All the sobriety that is in the world consents in this, that
the light of the knowledge of God, in and by the inbred principles
of our minds and consciences, doth sufficiently, uncontrollably, and
infallibly manifest itself to be from him; and that the mind neither
is nor can be possibly imposed on in its apprehensions of that nature.
And if the first dictates of reason concerning God do not evidence
themselves to be from God, they are neither of any use nor force;
for they are not capable of being confirmed by external arguments,
and what is written about them is to show their force and evidence,
not to give them any. Wherefore, this first way of God's revelation
of himself unto us is infallible, and infallibly evidenceth itself in our
minds, according to the capacity of our natures.

(2.) The revelation that God maketh of himself by the ivories of
creation and providence unto our reason in exercise, or the facul-
ties of our souls as discursive, concluding rationally one thing from
another, doth sufficiently, yea, infallibly, evidence and demonstrate
itself to be from him, so that it is impossible we should be deceived
therein. It doth not do so unto the inbred principles of natural
light, unless they are engaged in a rational exercise about the means
of the revelation made. That is, we must rationally consider the
works of God, both of creation aftd providence, or we cannot learn
by them what God intends to reveal of himself. 'And in our doing so
we cannot be deceived ; for " the invisible things of God from the
creation of the world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead," Rom. i. 20.
They are clearly seen, and therefore may be perfectly understood as
to what they teach of God, without any possibility of mistake. And
wherever men do not receive the revelation intended in the way
intended, that is, do not certainly conclude that what God teaches
by his works of creation and providence, — namely, his eternal power
and Godhead, with the essential properties thereof, infinite wisdom,
goodness, righteousness, and the like, — is certainly and infallibly so,
believing it accordingly, it is not from any defect in the revelation,
or its self-evidencing efficacy, but only from the depraved, vicious
habits of their minds, their enmity against God, and dislike of him.
And so the apostle saith that they who rejected or improved not the
revelation of God did it " because they did not like to retain God
in their knowledge/' Rom. i. 28 ; for which cause God did so severely
revenge their natural unbelief, as is there expressed. See Isa. xlvi.
8, xliv. 19, 20. That which I principally insist on from hence
is, that the revelation which God makes of himself, by the works of

88 THE REASON OF FAITH. [BOOK VI., PART I.

creation and providence, doth not evince itself unto the first prin-
ciples of natural light, so as that an assent should be given thereunto,
without the actual exercise of reason, or the discursive faculty of
our minds about them, but thereunto it doth infallibly evidence it-
self. So may the Scripture have, and hath, a self-evidencing efficacy,
though this appear not unto the light of first natural principles, no,
nor to bare reason in its exercise ; for, —

(3.) Unto our faith God reveals himself by the Scripture, or his
word, which he hath magnified above all his name, Ps. cxxxviii. 2 ;
that is, implanted in it more characters of himself and his properties
than in any other way whereby he revealeth or maketh himself
known unto us. And this revelation of God by his word, we con-
fess, is not sufficient nor suited to evidence itself unto the light of
nature, or the first principles of our understanding, so that, by bare
proposal of it to be from God, we should by virtue of them imme-
diately assent unto it, as men assent unto self-evident natural prin-
ciples, as that the part is less than the whole, or the like. Nor doth
it evidence itself unto our reason, in its mere natural exercise, as
that by virtue thereof we can demonstratively conclude that it is
from God, and that what is declared therein is certainly and infallibly
true. It hath, indeed, such external evidences accompanying it as
make a great impression on reason itself; but the power of our,
souls whereunto it is proposed is that whereby we can give an assent
unto the truth upon the testimony of the proposer, whereof we have
no other evidence. And this is the principal and most noble faculty
and power of our nature. There is an instinct in brute creatures
that hath some resemblance unto our inbred natural principles, and
they will act that instinct, improved by experience, into a great like-
ness of reason in its exercise, although it be not so; but as unto
the power or facidty of giving an assent unto things on witness or
testimony, there is nothing in the nature of irrational creatures that
hath the least shadow of it or likeness unto it. And if our souls did
want but this one faculty of assenting unto truth upon testimony,
all that remains would not be sufficient to conduct us through the
affairs of this natural life. This, therefore, being the most noble
faculty of our minds is that whereunto the highest way of divine
revelation is proposed.

That our minds, in this especial case, to make our assent to
be according unto the mind of God, and such as is required of us in
a way of duty, are to be prepared and assisted by the Holy Ghost,
we have declared and proved before. On this supposition, the reve-
lation which God makes of himself by his word doth no less evidence
itself unto our minds, in the exercise of faith, to be from him, or
gives no less infallible evidence as a ground and reason why we

CHAP. VI.J THE NATURE OF DIVINE REVELATIONS. 89

should believe it to be from him, than his revelation of himself by
the works of creation and providence doth manifest itself unto our
minds in the exercise of reason to be from him, nor with less assur-
ance than what we assent unto in and by the dictates of natural
light. And when God revealeth himself, — that is, his "eternal power
and Godhead," — by " the things that are made," the works of crea-
tion, "the heavens declaring his glory, and the firmament showing his
handywork," the reason of men, stirred up and brought into exercise
thereby, doth infallibly conclude, upon the evidence that is in that
revelation, that there is a God, and he eternally powerful and wise,
without any farther arguments to prove the revelation to be true. So
when God by his word reveals himself unto the minds of men, there-
by exciting and bringing forth faith into exercise, or the power of the
soul to assent unto truth upon testimony, that revelation doth no less
infallibly evidence itself to be divine or from God, without any ex-
ternal arguments to prove it so to be. If I shall say unto a man
that the sun is risen and shineth on the earth, if he question or deny
it, and ask how I shall prove it, it is a sufficient answer to say that
it manifesteth itself 'in and by its own light. And if he add that this
is no proof to him, for he doth not discern it ; suppose that to be so,
it is a satisfactory answer to tell him that he is blind ; and if he be
not so, that it is to no purpose to argue with him who contradicts his
own sense, for he leaves no ride whereby what is spoken may be
tried or judged on. And if I tell a man that the "heavens declare
the glory of God, and the firmament showeth his handywork," or
that the " invisible things of God from the creation of the world are
clearly seen, being understood by the things that are made/' and he
shall demand how I prove it, it is a sufficient answer to say that these
things, in and by themselves, do manifest unto the reason of every
man, in its due and proper exercise, that there is an eternal, in-
finitely wise and powerful Being, by whom they were caused, pro-
duced, and made; so as that whosoever knoweth how to use and
exercise his reasonable faculty in the consideration of them, their
original, order, nature, and use, must necessarily conclude that so it
is. If he shall say that it doth not so appear unto him that the
being of God is so revealed by them, it is a sufficient reply, in case
he be so indeed, to say he is phrenetic, and hath not the use of his
reason; and if he be not so, that he argues in express contradiction
unto his own reason, as may be demonstrated. This the heathen philo-
sophers granted. " Quid enim potest," saith Cicero, " esse tarn aper-
tum, tamque perspicuum, cum ccelum suspeximus, ccelestiaque con-
templati sumus, quam esse aliquod numen praestantissimse mentis, quo
haec regantur? .... Quod qui dubitet, haud sane intelligo cur non
idem, sol sit, an nullus sit, dubitare possit," De Natura Deor. lib. ii. 2.

90 THE REASON OF FAITH. [BOOK VI., PART I.

And if I declare unto any one that the Scripture is the word of God,
a divine revelation, and that it doth evidence and manifest itself so
to be, if he shall say that he hath the vise and exercise of his sense
and reason as well as others and yet it doth not appear unto him so
to be, it is, as unto the present inquiry, a sufficient reply, for the secu-
rity of the authority of the Scriptures, (though* other means may be
used for his conviction,) to say that " all men have not faith," by
which alone the evidence of the divine authority of the Scripture is
discoverable, in the light whereof alone we can read those characters
of its divine extract which are impressed on it and communicated
unto it.

If it be not so, seeing it is a divine revelation, and it is our duty
to believe it so to be, it must be either because our faith is not fitted,
suited, nor able to receive such an evidence, suppose God would give
it unto the revelation of himself by his word, as he hath done unto
those by the light of nature and works of providence, or because
God would not or could not give such an evidence unto his word as
might manifest itself so to be ; and neither of these can be affirmed
without a high reflection on the wisdom and goodness of God.

That our faith is capable of giving such an assent is evident from
hence, because God works it in us and bestows it upon us for this
very end; and God require th of us that we should infallibly believe
what he proposeth unto us, at least when we have infallible evidence
that it is from him. And as he appointeth faith unto this end, and
approveth of its exercise, so he doth both judge and condemn them
who fail therein, 2 Chron. xx. 20; Isa. vii. 9; Mark xvi. 16. Yea,
our faith is capable of giving an assent, though of another kind, more
firm, and accompanied with more assurance, than any given by reason
in the best of its conclusions; and the reason is, because the power
of the mind to give assent upon testimony, which is its most ncble
faculty, is elevated and strengthened by the divine supernatural work
of the Holy Ghost, before described.

To say that God either could not or would not give such a power
unto the revelation of himself by his word as to evidence itself to be so
is exceedingly prejudicial unto his honour and glory, seeing the ever-
lasting welfare of the souls of men is incomparably more concerned
therein than in the other ways mentioned. And what reason could
be assigned why he should implant a less evidence of his divine au-
thority on this than on them, seeing he designed far greater and
more glorious ends in this than in them? If any one shall say, " The
reason is, because this kind of divine revelation is not capable of receiv-
ing such evidences ;" it must be either because there cannot be evident
characters of divine authority, goodness, wisdom, power, implanted in
it or mixed with it ; or because an efficacy to manifest them cannot

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 91

be communicated unto it. That both these are otherwise shall be
demonstrated in the last part of this discourse, which I shall now
enter upon.

It hath been already declared that it is the authority and vera-
city of God, revealing themselves in the Scripture and by it, that
is the formal reason of our faith, or supernatural assent unto it as
it is the word of God.

2. It remains only that we inquire, in the second place, into the
way and means whereby they evidence themselves unto us, and the
Scripture thereby to be the word of God, so as that we may un-
doubtedly and infallibly believe it so to be. Now, because faith, as
we have showed, is an assent upon testimony, and consequently
divine faith is an assent upon divine testimony, there must be some
testimony or witness in this case whereon faith doth rest ; and this
we say is the testimony of the Holy Ghost, the author of the Scrip-
tures, given unto them, in them, and by them. And this work or
testimony of the Spirit may be reduced unto two heads, which may
be distinctly insisted on: —

(1.) The impressions or characters which are subjectively left in
the Scripture and upon it by the Holy Spirit, its author, of all the
divine excellencies or properties of the divine nature, are the first
means evidencing that testimony of the Spirit which our faith rests
upon, or they do give the first evidence of its divine original and
authority, whereon we do believe it. The way whereby we learn
the eternal power and deity of God from the works of creation is no
otherwise but by those marks, tokens, and impressions of his divine
power, wisdom, and goodness, that are upon them; for from the con-
sideration of their subsistence, greatness, order, and use, reason doth
necessarily conclude an infinite subsisting Being, of whose power and
wisdom these things are the manifest effects. These are clearly seen
and understood by the things that are made. We need no other
arguments to prove that God made the world but itself. It carrieth
in it and upon it the infallible tokens of its original. See to this
purpose the blessed meditation of the psalmist, Ps. civ. throughout.
Now, there are greater and more evident impressions of divine excel-
lencies left on the written word, from the infinite wisdom of the Au-
thor of it, than any that are communicated unto the works of God, of
what sort soever. Hence David, comparing the works and the word
of God, as to their instructive efficacy in declaring God and his glory,
although he ascribes much unto the works of creation, yet doth he
prefer the word incomparably before them, Ps. xix. 1-3, 7-9, cxlvii.
8, 9, etc., 19, 20. And these do manifest the word unto our faith
to be his more clearly than the others do the works to be his unto
our reason. As yet I do not know that it is denied by any, or the

92 THE KEASON OF FAITH. [BOOK VI., PAET I.

contrary asserted, — namely, that God, as the immediate author of
the Scripture, hath left in the very word itself evident tokens and
impressions of his wisdom, prescience, omniscience, power, goodness,
holiness, truth, and other divine, infinite excellencies, sufficiently
evidenced unto the enlightened minds of believers. Some, I confess,
speak suspiciously herein, but until they will directly deny it, I shall
not need farther to confirm it than I have done long since in another
treatise.1 And I leave it to be considered whether, morally speak-
ing, it be possible that God should immediately by himself, from the
eternal counsels of his will, reveal himself, his mind, the thoughts
and purposes of his heart, which had been hidden in himself from
eternity, on purpose that we should believe them and yield obe-
dience unto him, according to the declaration of himself so made,
and yet not give with it or leave upon it any rsx^piov, any " infal-
lible token," evidencing him to be the author of that revelation.
Men who are not ashamed of their Christianity will not be so to pro-
fess and seal that profession with their blood, and to rest their eternal
concernments on that security herein which they have attained, —
namely, that there is that manifestation made of the glorious pro-
perties of God in and by the Scripture, as it is a divine revelation,
which incomparably excels in evidence all that their reason receives
concerning his power from the works of creation.

This is that whereon we believe the Scripture to be the word of
God with faith divine and supernatural, if we believe it so at all :
There is in itself that evidence of its divine original, from the cha-
racters of divine excellencies left upon it by its author, the Holy
Ghost, as faith quietly rests in and is resolved into; and this evi-
dence is manifest unto the meanest and most unlearned, no less than
unto the wisest philosophers. And the truth is, if rational argu-
ments and external motives were the sole ground of receiving the
Scripture to be the word of God, it could not be but that learned
men and philosophers would have always been the forwardest and
most ready to admit it, and most firmly to adhere unto it and its
profession; for whereas all such arguments do prevail on the minds of
men according as they are able aright to discern their force and judge
of them, learned philosophers would have had the advantage incom-
parably above others. And so some have of late affirmed that it
was the wise, rational, and learned men who at first most readily
received the gospel ! — an assertion which nothing but gross ignorance
of the Scripture itself, and of all the writings concerning the original
of Christianity, whether of Christians or heathens, could give the
least countenance unto. See 1 Cor. i. 23, 26. From hence is the
Scripture so often compared unto light, called light, "a light shin-
1 In the " Divine Original of Sacred Scripture." — Ed.

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 93

ing in a dark place," which will evidence itself nnto all who are
not blind, nor do wilfully shut their eyes, nor have their "eyes blinded
by the god of this world, lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them ; " which consider-
ation I have handled at large elsewhere.

(2.) The Spirit of God evidenceth the divine original and authority
of the Scripture by the power and authority which he puts forth in
it and by it over the minds and consciences of men, with its operation
of divine effects thereon. This the apostle expressly affirms to be
the reason and cause of faith, 1 Cor. xiv. 24, 25, " If all prophesy,
and there come in one that believeth not, or one unlearned, he is
convinced of all, he is judged of all: and thus are the secrets of his
heart made manifest; and so falling down on his face he will worship)
God, and report that God is in you of a truth/' The acknowledg-
ment and confession of God to be in them, or among them, is a pro-
fession of faith in the word administered by them. Such persons
assent unto its divine authority, or believe it to be the word of God.
And on what evidence or ground of credibility they did so is ex-
pressly declared. It was not upon the force of any external argu-
ments produced and pleaded unto that purpose; it was not upon
the testimony of this or that or any church whatever; "nor was it
upon a conviction of any miracles which they saw wrought in its
confirmation; yea, the ground of the faith and confession declared is
opposed unto the efficacy and use of the miraculous gifts of tongues,
verses 23, 24. Wherefore, the only evidence whereon they received
the word, and acknowledged it to be of God, was that divine power
and efficacy whereof they found and felt the experience in them-
selves: "He is convinced of all, judged of all; and thus are the
secrets of his heart made manifest;" whereon he falls down before it
with an acknowledgment of its divine authority, finding the word to
come upon his conscience with an irresistible power of conviction and
judgment thereon. " He is convinced of all, judged of all;" he can-
not but grant that there is §z?6v n, " a divine efficacy" in it or ac-
companying of it. Especially his mind is influenced by this, that
the " secrets of his heart are made manifest" by it; for all men must
acknowledge this to be an effect of divine power, seeing God alone
is xapdioyvuxtrrig, he who searcheth, knoweth, and judgeth the heart.
And if the woman of Samaria believed that Jesus was the Christ
because he " told her all things that ever she did," John iv. 29, there
is reason to believe that word to be from God which makes mani-
fest even the secrets of our hearts. And although I do conceive that
by " The word of God," Heb. iv. 12, the living and eternal Word is
principally intended, yet the power and efficacy there ascribed to him
is that which he puts forth by the word of the gospel. And so that

94 THE REASON OF FAITH. [BOOK VI., PART I.

word also, in its place and use, " pierceth even to the dividing asunder
of soul and spirit, and of the joints and marrow, and is a discerner,"
or passeth a critical judgment on " the thoughts and intents of the
heart," or makes manifest the secrets of men's hearts, as it is here
expressed. Hereby, then, doth the Holy Ghost so evidence the
divine authority of the word, namely, by that divine power which it
hath upon our souls and consciences, that we do assuredly acquiesce
in it to be from God. So the Thessalonians are commended that
they " received the word not as the word of men, but as it is in truth,
the word of God, which effectually worketh in them that believe,"
1 Thess. ii. 13. It distinguish eth itself from the word of men, and
evidences itself to be indeed the word of God, by its effectual opera-
tion in them that believe. And he who hath this testimony in him-
self hath a higher and more firm assurance of the truth than what
can be attained by the force of external arguments or the credit of
human testimony. Wherefore, I say in general, that the Holy
Spirit giveth testimony unto and evinceth the divine authority of
the word by its powerful operations and divine effects on the souls
of them that do believe; so that although it be weakness and fool-
ishness unto others, yet, as is Christ himself unto them that are called,
it is the power of God and the wisdom of God.

And I must say, that although a man be furnished with external
arguments of all sorts concerning the divine original and authority
of the Scriptures, although he esteem his motives of credibility to be
effectually persuasive, and have the authority of any or all the
churches in the world to confirm his persuasion, yet if he have no
experience in himself of its divine power, authority, and efficacy, he
neither doth nor can believe it to be the word of God in a due man-
ner,— with faith divine and supernatural. But he that hath this ex-
perience hath that testimony in himself which will never fail.

This will be the more manifest if we consider some few of those
many instances wherein it exerts its power, or the effects which are
produced thereby.

The principal divine effect of the word of God is in the conversion
of the souls of sinners unto God. The greatness and glory of this
work we have elsewhere declared at large. And all those who are
acquainted with it, as it is declared in the Scripture, and have any
experience of it in their own hearts, do constantly give it as an in-
stance of the exceeding greatness of the power of God. It may be
they speak not improperly who prefer the work of the new creation
before the work of the old, for the express evidences of almighty
power contained in it, as some of the ancients do. Now, of this great
and glorious effect the word is the only instrumental cause, whereby
the divine power operates and is expressive of itself: for we are

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 95

" born again/' born of God, " not of corruptible seed, but of incorrup-
tible, by the word of God, which liveth and abideth for ever," 1 Pet.
i. 23 ; for " of his own will doth God beget us with the word of truth,"
James i. 18. The word is the seed of the new creature in us, that
whereby our whole natures, our souls and all their faculties, are
changed and renewed into the image and likeness of God; and by
the same word is this new nature kept and preserved, 1 Pet. ii. 2,
and the whole soul carried on unto the enjoyment of God. It is
unto believers " an ingrafted word, which is able to save their souls,"
James i. 21 ; the " word of God's grace, which is able to build us up,
and give us an inheritance among all them which are sanctified,"
Acts xx. 32 ; and that because it is the " power of God unto salvation
unto every one that belie veth," Rom. i. 16. All the power which
God puts forth and exerts, in the communication of that grace and
mercy unto believers whereby they are gradually carried on and
prepared unto salvation, he doth it by the word. Therein, in an
especial manner, is the divine authority of the word evidenced, by
the divine power and efficacy given unto it by the Holy Ghost. The
work which is effected by it, in the regeneration, conversion, and
sanctification of the souls of believers, doth evidence infallibly unto
their consciences that it is not the word of man, but of God. It will
be said, " This testimony is private in the minds only of them on
whom this work is wrought," and therefore do I press it no farther,
but " he that believeth hath the witness in himself," 1 John v. 10.
Let it be granted that all who are really converted unto God by the
power of the word have that infallible evidence and testimony of its
divine original, authority, and power in their own souls and con-
sciences, that they thereon believe it with faith divine and super-
natural, in conjunction with the other evidences before mentioned,
as parts of the same divine testimony, and it is all I aim at herein.

But yet, although this testimony be privately received (for in it-
self it is not so, but common unto all believers), it is ministerially
pleadable in the church as a principal motive unto believing. A
declaration of the divine power which some have found by experience
in the word is an ordinance of God to convince others and to bring
them unto the faith; yea, of all the external arguments that are or
may be pleaded to justify the divine authority of the Scripture, there
is none more prevalent nor cogent than this of its mighty efficacy in
all ages on the souls of men, to change, convert, and renew them into
the image and likeness of God, which hath been visible and manifest.

Moreover, there are yet other particular effects of the divine power
of the word on the minds and consciences of men, belonging unto
this general work, either preceding or following it, which are clearly
sensible, and enlarge the evidence ; as, —

96 THE REASON OF FAITH. [BOOK VI., PART I.

(1.) The work of conviction of sin on those who expected it not,
who desired it not, and who would avoid it if by any means possible
they could. The world is filled with instances of this nature. Whilst
men have been full of love to their sins, at peace in them, enjoying
benefit and advantage by them, the word coming upon them in its
power hath awed, disquieted, and terrified them, taken away their
peace, destroyed their hopes, and made them, as it were, whether
they would or no, — that is, contrary to their desires, inclinations,
and carnal affections, — to conclude that if they comply not with what
is proposed unto them in that word, which before they took no
notice of nor had any regard unto, they must be presently or eter-
nally miserable.

Conscience is the territory or dominion of God in man, which he
hath so reserved unto himself that no human power can possibly
enter into it or dispose of it in any wise. But in this work of convic-
tion of sin, the word of God, the Scripture, entereth into the con-
science of the sinner, takes possession of it, disposeth it unto peace or
trouble, by its laws or rules, and no otherwise. Where it gives dis-
quietment, all the world cannot give it peace; and where it speaks
peace, there is none can give it trouble. Were not this the ivord of
God, how should it come thus to speak in his name and to act his
authority in the consciences of men as it doth? When once it be-
gins this work, conscience immediately owns a new ride, a new law,
a new government, in order to the judgment of God upon it and all
its actions. And it is contrary to the nature of conscience to take this
upon itself, nor would it do so but that it sensibly finds God speak-
ing and acting in it and by it : see 1 Cor. xiv. 24, 25. An invasion
may be made on the outward duties that conscience disposeth unto,
but none can be so upon its internal actings. No power under
heaven can cause conscience to think, act, or judge otherwise than it
doth by its immediate respect unto God ; for it is the mind's self-
judging with respect unto God, and what is not so is no act of con-
science. Wherefore, to force an act of conscience implies a contra-
diction. However it may be defiled, bribed, seared, and at length
utterly debauched, admit of a superior power, a power above or over
itself, under God, it cannot.

I know conscience may be prepossessed with prejudices, and, by
education, with the insinuation of traditions, take on itself the power
of false, corrupt, superstitious principles and errors, as means of con-
veying unto it a sense of divine authority ; so is it with the Moham-
medans and other false worshippers in the world. But the power of
those divine convictions whereof we treat is manifestly different from
such prejudicate opinions: for where these are not imposed on men
by artifices and delusions easily discoverable, they prepossess their

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 97

minds and inclinations by traditions, antecedently unto any right
judgment they can make of themselves or other things, and they are
generally wrapt up and condited [preserved] in their secular interests.
The convictions we treat of come from without upon the minds of
men, and that with a sensible power, prevailing over all their pre-
vious thoughts and inclinations. Those first affect, deceive, and de-
lude the notional part of the soul, whereby conscience is insensibly
influenced and diverted into improper respects, and is deceived as to
its judging of the voice of God; these immediately principle the
practical understanding and self-judging power of the soul. Where-
fore, such opinions and persuasions are gradually insinuated into the
mind, and are admitted insensibly without opposition or reluctancy,
being never accompanied at their first admission with any secular
disadvantage; — but these divine convictions by the word befall men,
some when they think of nothing less and desire nothing less; some
when they design other things, as the pleasing of their ears or the
entertainment of their company; and some that go on purpose to de-
ride and scoff at what should be spoken unto them from it. It might
also be added unto the same purpose how confirmed some have been
in their carnal peace and security by love of sin, with innumerable
inveterate prejudices ; what losses and ruin to their outward concern-
ments many have fallen into by admitting of their convictions ; what
force, diligence, and artifices have been used to defeat them; what
contribution of aid and assistance there hath been from Satan unto
this purpose; and yet against all hath the divine power of the word
absolutely prevailed and accomplished its whole designed effect. See
2 Cor. x, 4, 5 ; Jer. xxiii. 29 ; Zech. i. 6.

(2.) It doth it by the light that is in it, and that spiritual illumi-
nating efficacy wherewith it is accompanied. Hence it is called a
"light shining in a dark place/' 2 Pet. i. 19 ; that light whereby
God " shines in the hearts" and minds of men, 2 Cor. iv. 4, 6.
Without the Scripture all the world is in darkness: "Darkness
covers the earth, and gross darkness the people," Isa. lx. 2. It is
the kingdom of Satan, filled with darkness and confusion. Supersti-
tion, idolatry, lying vanities, wherein men know not at all what they
do nor whither they go, fill the whole world, even as it is at this
day. And the minds of men are naturally in darkness; there is a
blindness upon them that they cannot see nor discern spiritual things,
no, not when they are externally proposed unto them, as I have at
large evinced elsewhere; — and no man can give a greater evidence
that it is so than he who denies it so to be. With respect unto both
these kinds of darkness the Scripture is a light, and accompanied
with a spiritual illuminating efficacy, thereby evidencing itself to be a
divine revelation ; for what but divine truth could recall the minds of

vol. iv. 7

98 THE REASON OF FAITH. [BOOK VI., PART I.

men from all their wanderings in error, superstition, and other effects
of darkness, which of themselves they love more than truth? All
things being filled with vanity, error, confusion, misapprehensions
about God and ourselves, our duty and end, our misery and blessed-
ness, the Scripture, where it is communicated by the providence of
God, comes in as a light into a dark place, discovering all things
clearly and steadily that concern either God or ourselves, our pre-
sent or future condition, causing all the ghosts and false images of
things which men had framed and fancied unto themselves in the
dark to vanish and disappear. Digitus Dei! — this is none other
but the power of God. But principally it evinceth this its divine
efficacy by that spiritual saving light which it conveys into and im-
plants on the minds of believers. Hence there is none of them who
have gained any experience by the observation of God's dealings
with them but shall, although they know not the ways and methods
of the Spirit's operations by the word, yea, can say, with the man
unto whom the Lord Jesus restored his sight, "One thing I know,
that, whereas I was blind, now I see." This power of the word,
as the instrument of the Spirit of God for the communication of
saving light and knowledge unto the minds of men, the apostle de-
clares 2 Cor. iii. 18, iv. 4, 6. By the efficacy of this power doth he
evidence the Scripture to be the word of God. Those who believe
find by it a glorious, supernatural light introduced into their minds,
whereby they who before saw nothing in a distinct, affecting manner
in spirituals, do now clearly discern the truth, the glory, the beauty,
and excellency of heavenly mysteries, and have their minds trans-
formed into their image and likeness. And there is no person who
hath the witness in himself of the kindling of this heavenly light in
his mind by the word but hath also the evidence in himself of its
divine original.

(3.) It doth, in like manner, evidence its divine authority by the
awe which it puts on the minds of the generality of mankind unto
whom it is made known, so that they dare not absolutely reject it.
Multitudes there are unto whom the word is declared who hate all
its precepts, despise all its promises, abhor all its threatenings, like
nothing, approve of nothing, of what it declares or proposes; and
yet dare not absolutely refuse or reject it. They deal with it as
they do with God himself, whom they hate also, according to the
revelation which he hath made of himself in his word. They wish
he were not, sometimes they hope he is not, would be glad to
be free of his rule; but yet dare not, cannot absolutely deny and
disown him, because of that testimony for himself which he keeps
alive in them whether they will or no. The same is the frame of
their hearts and minds towards the Scripture, and that for no other

CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 99

reason but because it is the word of God, and manifesteth itself so to
be. They hate it, wish it were not, hope it is not true ; but are not
by any means able to shake off a disquiet in the sense of its divine
authority. This testimony it hath fixed in the hearts of multitudes
of its enemies, Ps. xlv. 5.

(4.) It evidences its divine power in administering strong conso-
lations in the deepest and most unrelievable distresses. Some such
there are, and such many men fall into, wherein all means and hopes
of relief may be utterly removed and taken away. So is it when
the miseries of men are not known unto any that will so much as
pity them or wish them relief; or if they have been known, and
there hath been an eye to pity them, yet there hath been no hand
to help them. Such hath been the condition of innumerable souls,
as on other accounts, so in particular under the power of perse-
cutors, when they have been shut up in filthy and nasty dungeons,
not to be brought out but unto death, by the most exquisite tortures
that the malice of hell could invent or the bloody cruelty of man
inflict. Yet in these and the like distresses doth the word of God,
by its divine power and efficacy, break through all interposing diffi-
culties, all dark and discouraging circumstances, supporting, refresh-
ing, and comforting such poor distressed sufferers, yea, commonly
filling them under overwhelming calamities with '*joy unspeakable
and full of glory." Though they are in bonds, yet is the word of
God not bound ; neither can all the power of hell, nor all the dili-
gence or fury of men, keep out the word from entering into pri-
sons, dungeons, flames, to administer strong consolations against all
fears, pains, wants, dangers, deaths, or whatever we may in this mor-
tal life be exposed unto. And sundry other instances of the like
nature might be pleaded, wherein the word gives evident demon-
stration unto the minds and consciences of men of its own divine
power and authority: which is the second way whereby the Holy
Ghost, its author, gives testimony unto its original.

But it is not merely the grounds and reasons whereon we believe
the Scripture to be the word of God which we designed to declare ;
the whole work of the Holy Spirit enabling us to believe them so
to be was proposed unto consideration. And beyond what we have
insisted on, there is yet a farther peculiar work of his, whereby he
effectually ascertains our minds of the Scriptures being the word of
God, whereby we are ultimately established in the faith thereof.
And I cannot but both admire and bewail that this should be de-
nied by any that would be esteemed Christians. Wherefore, if ^here
be any necessity thereof, I shall take occasion in the second part of
this discourse farther to confirm this part of the truth, thus far de-
bated,— namely, that God by his Holy Spirit doth secretly and

1 00 THE REASON OF FAITH. [BOOK VI., PART I.

effectually persuade and satisfy the minds and souls of believers in
the divine truth and authority of the Scriptures, whereby he infal-
libly secures their faith against all objections and temptations what-
soever ; so that they can safely and comfortably dispose of their souls
in all their concernments, with respect unto this life and eternity,
according unto the undeceivable truth and guidance of it. But I
shall no farther insist on these things at present.

CHAPTER VII.

Inferences from the whole — Some objections answered.

Three things -do offer themselves unto consideration from what
hath been discoursed: — •

1. What is the ground and reason why the meanest and most un-
learned sort of believers do assent unto this truth, that the Scrip-
tures are the word of God, with no less firmness, certainty, and
assurance of mind, than do the wisest and most learned of them;
yea, ofttimes the faith of the former sort herein is of the best growth
and firmest consistency against oppositions and temptations. Now,
no assent of the mind can be accompanied with any more assurance
than the evidence whose effect it is, and which it is resolved into,
will afford; nor doth any evidence of truth beget an assent unto
it in the mind but as it is apprehended and understood. Where-
fore, the evidence of this truth, wherein soever it consists, must be
that which is perceived, apprehended, and understood, by the
meanest and most unlearned sort of true believers; for, as was said,
they do no less firmly assent and adhere unto it than the wisest and
most learned of them. It cannot, therefore, consist in such subtile
and learned arguments, whose sense they cannot understand or com-
prehend. But the things we have pleaded are of another nature:
for those characters of divine wisdom, goodness, holiness, grace, and
sovereign authority, which are implanted in the Scripture by the
Holy Ghost, are as legible unto the faith of the meanest as of the
most learned believer; and they also are no less capable of an ex-
perimental understanding of the divine power and efficacy of the
Scripture, in all its spiritual operations, than those who are more
wise and skilful in discerning the force of external arguments and
motives of credibility. It must, therefore, of necessity be granted;
that 4the formal reason of faith consists in those things whereof the
evidence is equally obvious unto all sorts of believers.

2. Whence it is that the assent of faith, whereby we believe the
Scriptures to be the word of God, is usually affirmed to be accom-

CHAP. VII.] INFERENCES AND OBJECTIONS CONSIDERED. 101

panied with more assurance than any assent which is the effect of
science upon the most demonstrative principles. They who affirm
this do not consider faith as it is in this or that individual person,
or in all that do sincerely believe, but in its own nature and essence,
and what it is meet and able to produce. And the schoolmen do
distinguish between a certainty or assurance of evidence and an
assurance of adherence. In the latter, they say, the certainty of faith
doth exceed that of science ; but it is less in respect of the former.
But it is not easily to be conceived how the certainty of adherence
should exceed the certainty of evidence, with respect unto any object
whatsoever. That which seems to render a difference in this case is,
that the evidence which we have in things scientifical is speculative,
and affects the mind only; but the evidence which we have by faith
effectually worketh on the will also, because of the goodness and ex-
cellency of the things that are believed. And hence it is that the
whole soul doth more firmly adhere unto the objects of faith upon
that evidence which it hath of them, than unto other things whereof
it hath clearer evidence, wherein the will and affections are little or
not at all concerned. And Bonaventure giveth a reason of no small
weight why faith is more certain than science, not with the certainty
of speculation, but of adherence: " Quoniam .fideles Christiani, nee
argumentis, nee tormentis, nee blandimentis adduci possunt, vel in-
clinari, ut veritatem quam credunt vel ore tenus negent; quod nemo
peritus alicujus scientiae faceret, si acerrimis tormentis cogeretur sci-
entiam suam de conclusione aliqua geometrica vel arithmetica retrac-
tare. Stultus enim et ridiculus esset geometra, qui pro sua scientia
in controversiis geometricis mortem aucleret subire, nisi in quantum
dictat fides, non esse mentiendum." And whatever may be said of
this distinction, I think it cannot modestly be denied that there is a
greater assurance in faith than is in any scientifical conclusions, until
as many good and wise men will part with all their worldly concern-
ments and their lives, by the most exquisite tortures, in the confir-
mation of any truth which they have received, merely on the ground
of reason acting in human sciences, as have so done on the certainty
which they had by faith that the Scripture is a divine revelation : for
in bearing testimony hereunto have innumerable multitudes of the
best, the holiest, and the wisest men that ever were in the world,
cheerfully and joyfully sacrificed all their temporal and adventured
all their eternal concernments; for they did it under a full satisfac-
tion that in parting with all temporary things, they should be eter-
nally blessed or eternally miserable, according as their persuasion in
faith proved true or false. Wherefore, unto the firmitude and con-
stanc}r which we have in the assurance of faith, three things do
concur: —

102 THE REASON OF FAITH. [BOOK VI., PART I.

(1.) That this ability of assent upon testimony is the highest and
most noble power or faculty of our rational souls; and, therefore,
where it hath the highest evidence whereof it is capable, — which it
hath in the testimony of God, — it giveth us the highest certainty or
assurance whereof in this world we are capable.

(2.) Unto the assent of divine faith there is required an especial
internal operation of the Holy Ghost. This rendereth it of another
nature than any mere natural act and operation of our minds; and,
therefore, if the assurance of it may not properly be said to exceed
the assurance of science in degree, it is only because it is of a more
excellent kind, and so is not capable of comparison unto it as to de-
grees.

(3.) That the revelation which God makes of himself, his mind and
will, by his word, is more excellent, and accompanied with greater evi-
dence of his infinitely glorious properties, — wherein alone the mind
can find absolute rest and satisfaction (which is its assurance), — than
any other discovery of truth, of what sort soever, is capable of; neither
is the assurance of the mind absolutely perfect in any thing beneath
the enjoyment of God. Wherefore, the soul by faith making the
nearest approaches whereof in this life it is capable unto the eternal
spring of being, truth, and goodness, it hath the highest rest, satis-
faction, and assurance therein, that in this life it can attain unto.

3. It followeth from hence that those that would deny either of
these two things, or would so separate between them as to exclude
the necessity of either unto the duty of believing, — namely, the in-
ternal work of the Holy Spirit on the minds of men, enabling them
to believe, and the external work of the same Holy Spirit, giving
evidence in and by the Scripture unto its own divine original, — do
endeavour to expel all true divine faith out of the world, and to sub-
stitute a probable persuasion in the room thereof.

For a close unto this discourse, which hath now been drawn forth
unto a greater length than was at first intended, I shall consider some
objections that are usually pleaded in opposition unto the truth as-
serted and vindicated : —

1. It is, therefore, objected, in the first place, "That the plea hitherto
insisted on cannot be managed without great disadvantage to Chris-
tian religion ; for if we take away the rational grounds on which we
believe the doctrine of Christ to be true and divine, and the whole
evidence of the truth of it be laid on things not only derided by men
of atheistical spirits, but in themselves such as cannot be discerned
by any but such as do believe, on what grounds can we proceed to
convince an unbeliever?"

Ans. 1. By the way, it is one thing to prove and believe the doc-
trine of Christ to be true and divine ; another, to prove and believe

CHAP. VII.] INFERENCES AND OBJECTIONS CONSIDERED. 103

the Scripture to be given by inspiration of God, or the divine autho-
rity of the Scripture, which alone was proposed unto consideration.
A doctrine true and divine may be written in and proposed unto us
by writings that were not divinely and infallibly inspired; and so
might the doctrine of Christ have been, but not without the unspeak-
able disadvantage of the church. And. there are sundry arguments
which forcibly and effectually prove the doctrine of Christ to have
been true and divine, which are not of any efficacy to prove the di-
vine authority of the Scriptures; though, on the other hand, whatever
doth prove the divine authority of the Scriptures doth equally prove
the divine truth of the doctrine of Christ.

2. There are two ways of convincing unbelievers, — the one insisted
on by the apostles and their followers, the other by some learned
men since their days. The way principally insisted on by the apostles
was, by preaching the word itself unto them in the evidence and de-
monstration of the Spirit; by the power whereof, manifesting the
authority of God in it, they were convinced, and falling down ac-
knowledged God to be in it of a truth, 1 Cor. ii. 4, 5, xiv. 24, 25.
It is likely that in this their proposal of the gospel, the doctrine
and truths contained in it, unto unbelievers, those of atheistical spi-
rits would both deride them and it; and so, indeed, it came to pass,
many esteeming themselves to be babblers and their doctrine to be
arrant folly. But yet they desisted not from pursuing their work in
the same way; whereunto God gave success. The other way is, to
prove unto unbelievers that the Scripture is true and divine by ra-
tional arguments; wherein some learned persons have laboured, espe-
cially in these last ages, to very good purpose. ' And certainly their
labours are greatly to be commended, whilst they attend unto these
rules: — (1.) That they produce no arguments but such as are cogent,
and not liable unto just exceptions; for if, to manifest their own skill
or learning, they plead such reasons as are capable of an answer and
solution, they exceedingly prejudice the truth, by subjecting it unto
dubious disputations, whereas in itself it is clear, firm, and sacred.
(2.) That they do not pretend their rational grounds and arguments
to be the sole foundation that faith hath to rest upon, or which it is
resolved into; for this were the ready way to set up an opinion, in-
stead of faith supernatural . and divine. Accept but of these two
limitations, and it is acknowledged that the rational grounds and
arguments intended may be rationally pleaded, and ought so to be,
unto the conviction of gainsayers ; for no man doth so plead the self-
evidencing power of the Scripture as to deny that the use of other
external motives and arguments is necessary to stop the mouths of
atheists, as also unto the farther establishment of them who do be-
lieve. These things are subordinate, and no way inconsistent.

104 THE REASON OF FAITH. [BOOK VI., PART L

The truth is, if we will attend unto our own and the experience
of the whole church of God, the way whereby we come to believe
the Scripture to be the word of God ordinarily is this, and no other.
God having first given his word as the foundation of our faith and
obedience, hath appointed the ministry of men, at first extraordi-
nary, afterward ordinary, to propose unto us the doctrines, truths,
precepts, promises, and threatenings contained therein. Together with
this proposition of them, they are appointed to declare that these
things are not from themselves, nor of their own invention, 2 Tim.
iii. 14—17- And this is done variously. Unto some the word of
God in this ministry thus comes, or is thus proposed, preached, or
declared, whilst they are in a condition not only utterly unacquainted
with the mysteries of it, but filled with contrary apprehensions, and
consequently prejudiced against it. Thus it came of old unto the
pagan world, and must do so unto such persons and nations as are
yet in the same state with them. Unto these the first preachers of
the gospel did not produce the book of the Scriptures, and tell them
that it was the word of God, and that it would evidence itself unto
them so to be, for this had been to despise the wisdom and authority
of God in their own ministry; but they preached the doctrines of
it unto them, grounding themselves on the divine revelation con-
tained therein. And this proposition of the truth or preaching of
the gospel was not left of God to work itself into the reason of men
by the suitableness of it thereunto ; but being his own institution for
their illumination and conversion, he accompanied it with divine
power, and made it effectual unto the ends designed, Rom. i. 16.
And the event hereof among mankind was, that by some this new
doctrine was derided and scorned; by others, whose hearts God opened
to attend unto it, it was embraced and submitted unto. Among
those who, after the propagation of the gospel, are born, as they say,
within the pale of the church, the same doctrine is variously instilled
into persons, according unto the several duties and concerns of others
to instruct them. Principally, the ministry oj the word is ordained
of God unto that end, whereon the church is the pillar and ground
of truth. Those of both sorts unto whom the doctrine mentioned is
preached or proposed are directed unto the Scriptures as the sacred
repository thereof; for they are told that these things come by revela-
tion from God, and that that revelation is contained in the Bible, which
is his word. Upon this proposal, with inquiry into it and considera-
tion of it, God co-operating by his Spirit, there is such evidence of
its divine original communicated unto their minds through its power
and efficacy, with the characters of divine wisdom and holiness im-
planted on it, which they are now enabled to discern, that they believe
it and rest in it as the immediate word of God. Thus was it in the

CHAP. VII.] INFERENCES AND OBJECTIONS CONSIDERED. 105

case of the woman of Samaria and the inhabitants of Sychar with
respect unto their faith in Christ Jesus, John iv. 42. This is the
way whereby men ordinarily are brought to believe the word of God,
Rom. x. 14, 15, 1 7; and that neither by external arguments nor motives,
which no one soul wa,s ever converted unto God by, nor by any mere
naked proposal and offer of the book unto them, nor by miracles,
nor by immediate revelation or private subjective testimony of the
Spirit; nor is their faith a persuasion of mind that they can give no
reason of, but only that they are so persuaded.

2. But it will be yet farther objected, " That if there be such clear
evidence in the thing itself, that is, in the divine original and autho-
rity of the Scriptures, that none who freely use their reason can deny
it, then it lies either in the naked proposal of the thing unto the
understanding, — and if so, then every one that assents unto this pro-
position, ' That the whole is greater than the part,' must likewise as-
sent unto this, ' That the Scripture is the word of God/ — or the evi-
dence must not lie in the naked proposal, but in the efficacy of the
Spirit of God in the minds of them unto whom it is proposed."

Ans. 1. I know no divine, ancient or modern, popish or protest-
ant, who doth not assert that there is a work of the Holy Ghost on
the minds of men necessary unto a due belief of the Scripture to be
the word of God; and the consideration hereof ought not by any
Christian to be excluded. But they say not that this is the objective
testimony or evidence on which we believe the Scripture to be the
word of God, concerning which alone is our inquiry.

2. We do not dispute how far or by what means this proposition,
" The Scripture is the word of God," may be evidenced merely unto
our reason, but unto our understanding as capable of giving an assent
upon testimony. It is not said that this is a first principle of reason,
though it be of faith, nor that it is capable of a mathematical de-
monstration. That the whole is greater than the part is self-evident
unto our reason upon its first proposal, but such none pretends to
be in the Scripture, because it is a subject not capable of it; nor
do those who deny the self-evidence of the Scripture pretend by
their arguments for its divine authority to give such an evidence of
it unto reason as is in first principles or mathematical demonstra-
tions, but content themselves with that which they call a " moral cer-
tainty." But it is by faith we are obliged to receive the truth of this
proposition, which respects the power of our minds to assent unto
truth upon testimony, infallibly on that which is infallible. And
hereunto it evidenceth its own truth, not with the same, but with
an evidence and certainty of a higher nature and nobler kind than
that of the strictest demonstration in things natural or the most
forcible argument in things moral.

106 THE REASON OF FAITH. [BOOK VI., PART I.

3. It will be objected, " That if this be so, then none can be obliged
to receive the Scripture as the word of God who hath not faith, and
none have faith but those in whom it is wrought by the Spirit of
God, and thereinto all will be resolved at last."

Ans. 1. Indeed there is no room for this objection, for the whole
work of the Spirit is pleaded only as he is the efficient cause of be-
lieving, and not the objective, or reason why we do believe. But, —

2. We must not be ashamed to resolve all we do well spiritually,
and in obedience to the command of God, into the efficacious opera-
tion of the Holy Ghost in us, unless we intend to be ashamed. of the
gospel. But this still makes his internal operation to be the effi-
cient, and not his internal testimony to be the formal, reason of our
faith.

3. It is another question, whether all obligation unto duty is and
must be proportionate unto our own strength without divine assist-
ance; which we deny, and affirm that we are obliged unto many
things by virtue of God's command which we have no power io
answer but by virtue of his grace.

4. Where the proposal of the Scripture is made in the way before
described, those unto whom it is proposed are obliged to receive it
as the word of God, upon the evidence which it gives of itself so to
be; yea, every real, true, divine revelation made unto men, or every
proposal of the Scripture by divine providence, hath that evidence of
its being from God accompanying it as is sufficient to oblige them
unto whom it was made to believe it, on pain of his displeasure. If
this were otherwise, then either were God obliged to confirm every
particular divine revelation with a miracle (which, as to its obligation
unto believing, wants not its difficulty), which he did not, as in many
of the prophets, nor doth at this day at the first proposal of the gos-
pel to the heathen ; or else, when he requires faith and obedience in
such ways as in his wisdom he judgeth meet, — that is, in the ordinary
ministry of the word, — they are not obliged thereby, nor is it their
sin to refuse a compliance with his will.

5. If this difficulty can be no otherwise avoided but by affirming
that the faith which God requires of us with respect unto his word
is nothing but a natural assent unto it upon rational arguments,
and considerations, which we have an ability for, without any spiri-
tual aid of the Holy Ghost, or respect unto his testimony, as before
described, — which overthrows all faith, especially that which is divine,
— I shall rather ten thousand times allow of all the just consequences
that can follow on the supposition mentioned than admit of this re-
lief. But of those consequences this is none, that any unto whom
the Scripture is proposed are exempted from an obligation unto be-
lieving.

CHAP. VII.] INFERENCES AND OBJECTIONS CONSIDERED. 107

In like manner, there is no difficulty in the usual objection which
respects particular books of the Scripture, why we receive them as
canonical and reject others; as, namely, the Booh of Proverbs, and
not of Wisdom, of Ecclesiastes, and not Ecclesiasticus : for, —

1. As to the books of the Old Testament, we have the canon of
them given us in the New, where it is affirmed that unto the church
of the Jews were committed the oracles of God; which both con-
firms all that we receive and excludes all that we exclude. And
unto the New there are no pretenders, nor ever were, to the least
exercise of the faith of any.

2. All books whatever that have either themselves pretended
unto a divine original, or have been pleaded by others to be of that
extract, have been, and may be from themselves, without farther
help, evicted of falsehood in that pretence. They have all of them
hitherto, in matter or manner, in plain confessions or other sufficient
evidence, manifested themselves to be of a human original. And
much danger is not to be feared from any that for the future shall
be set forth with the same pretence.

3. We are not bound to refuse the ministry of the church, or the
advantages of providence whereby the Scripture is brought unto us,
with the testimonies which, either directly or collaterally, any one part
of it gives unto another. Although the Scripture be to be believed
for itself, yet it is not ordinarily to be believed by itself, without the
help of other means.

4. On these suppositions I fear not to affirm that there are on
every individual book of the Scripture, particularly those named,
those divine characters and criteria which are sufficient to differ-
ence them from all other writings whatever, and to testify their
divine authority unto the minds and consciences of believers. I say
of believers, for we inquire not on what ground unbelievers, or those
who do not believe, do believe the word of God, nor yet directly on
what outward motives such persons may be induced so to do ; but
our sole inquiry at present is, what the faith of them who do believe
is resolved into. It is not, therefore, said that when our Lord Jesus
Christ (for we acknowledge that there is the same reason of the first
giving out of divine revelations as is of the Scripture) came and
preached unto the Jews, that these mere words, " I am the light of
the world," or the like, had all this evidence in them or with them;
for nothing he said of that kind may be separated from its circum-
stances. But supposing the testimonies given in the Scripture before-
hand to his person, work, time, and manner of coming, with the
evidence of the presence of God with him in the declaration that he
made of his doctrine and himself to be the Messiah, the Jews were
bound to believe what he taught, and himself to be the Son of God.

108 THE REASON OF FAITH. [BOOK VI., PART I.

the Saviour of the world ; and so did many of them upon his preach-
ing only, John iv. 42, [viii. SO.] And in like manner they were bound to
believe the doctrine of John Baptist, and to submit unto his institu-
tions, although he wrought no miracle ; and those who did not rejected
the counsel of God for their good, and perished in their unbelief.
But although our Lord Jesus Christ wrought no miracles to prove
the Scripture then extant to be the word of God, seeing he wrought
them among such only as by whom that was firmly believed, yet
the wisdom of God saw it necessary to confirm his personal ministry
by them. And without a sense of the power and efficacy of the
divine truth of the doctrine proposed, miracles themselves will be
despised ; so they were by some who were afterward converted by
the preaching of the word, Acts ii. 13: or they will produce only a
false faith, or a ravished assent upon an amazement, that will not
abide, Acts iii. 7, 8, viii. 13, 21.

APPENDIX.

A summary representation of the nature and reason of that faith wherewith we
believe the Scripture to be the word of God, with some attestations given unto
the substance of what hath been delivered concerning it, shall give a close to this
discourse. As to the first part of this design, the things that follow are pro-
posed:—

I. Unto the inquiry, on what grounds, or for what reason, we believe the Scrip-
ture to be the word of God, many things are supposed, as on all hands agreed
upon, whose demonstration or proof belongs not unto our present work. Such
are, —

1. The being of God and his self-subsistence, with all the essential properties of
his nature.

2. Our relation unto him and dependence on him, as our creator, benefactor,
preserver, judge, and rewarder, both as unto things temporal and eternal. Where-
fore,—

3. The to yvairrov rov &sov, " whatever may be known of God" by the light of
nature, whatever is manifest in or from the works of creation and providence, and
necessary actings of conscience, as to the being, rule, and authority of God, are
supposed as acknowledged in this inquiry.

4. That beyond the conduct and guidance of the light of nature, that men may
live unto God, believe and put their trust in him, according to their duty, in that
obedience which he requireth of them, so as to come unto the enjoyment of him,
a supernatural revelation of his mind and will unto them, especially in that condi-
tion wherein all mankind are since the entrance of sin, is necessary.

5. That all those unto whom God hath granted divine revelations immediately
from himself, for their own use, and that of all other men unto whom they were to
be communicated, were infallibly assured that they came from God, and that their
minds were no way imposed on in them.

6. That all these divine revelations, so far as they are any way necessary to
guide and instruct men in the true knowledge of God and that obedience which
is acceptable unto him, are now contained in the Scriptures, or those books of the
Old and New Testament which are commonly received and owned among all sorts
of Christians.

These things, I say, are supposed unto our present inquiry, and taken for granted ;
so that the reader is not to look for any direct proof of them in the preceding dis-
course. But on these suppositions it is alleged and proved, —

1. That all men unto whom it is duly proposed as such are bound to believe
this Scripture, these books of the Old and New Testament, to be the word of God,
— that is, to contain and exhibit an immediate, divine, supernatural revelation of
his mind and will, so far as is any way needful that they may live unto him, — and
that nothing is contained in them but what is of the same divine original.

2. The obligation of this duty of thus believing the Scripture to be the word of

1 ] 0 APPENDIX.

God ariseth partly from the nature of the thing itself, and partly from the espe-
cial command of God ; for it being that revelation of the will of God without the
knowledge whereof and assent whereunto we cannot live unto God as we ought,
nor come unto the enjoyment of him, it is necessary that we should believe it unto
these ends, and God requireth it of us that so we should do.

3. We cannot thus believe it in a way of duty, but upon a sufficient evidence
and prevalent testimony that so it is.

4. There are many cogent arguments, testimonies, and motives, to persuade,
convince, and satisfy unprejudiced persons, that the Scripture is the word of God
or a divine revelation, and every way sufficient to stop the mouths of gainsayers,
proceeding on such principles of reason as are owned and approved by the gene-
rality of mankind. And arguments of this nature may be taken from almost all
considerations, of the properties of God and his government of the world, of our
relation unto him, of what belongs unto our present peace and future happiness.

5. From the arguments and testimonies of this nature, a firm persuasion of
mind, defensible against all objections, that the Scripture is the word of God, may
be attained, and that such, as that those who five not in contradiction unto their
own light and reason, through the power of their lusts, cannot but judge it their
wisdom, duty, and interest to yield obedience unto his will as revealed therein.

6. But yet that persuasion of mind which may be thus attained, and which
resteth wholly upon these arguments and testimonies, is not entirely that faith
wherewith we are obliged to believe the Scripture to be the word of God in a
way of duty ; for it is not to be merely human, how firm soever the persuasion in
it may be, but divine and supernatural, — of the same kind with that whereby we
believe the things themselves contained in the Scripture.

7. We cannot thus believe the Scripture to be the word of God, nor any divine
truth therein contained, without the effectual illumination of our minds by the
Holy Ghost; and to exclude the consideration of his work herein is to cast the
whole inquiry out of the limits of Christian religion.

8. Yet is not this work of the Holy Spirit in the illumination of our minds,
whereby we are enabled to believe in a way of duty with faith supernatural and
divine, the ground and reason why we do believe, or the evidence whereon we do
so, nor is our faith resolved hereinto.

9. Whereas, also, there are sundry other acts of the Holy Spirit in and upon
our minds, establishing this faith against temptations unto the contrary, and far-
ther ascertaining us of the divine original of the Scripture, or testifying it unto
us, yet are they none of them severally, nor all of them jointly, the formal reason
of our faith, nor the ground which we believe upon. Yet are they such as that
without the first work of divine illumination, we cannot believe at all in a due
manner; so without his other consequent operations, we cannot believe steadfastly
against temptations and oppositions. Wherefore, —

10. Those only can believe the Scripture aright to be the word of God, in a
way of duty, whose minds are enlightened, and who are enabled to believe by the
Holy Ghost.

11. Those who believe not are of two sorts; for they are either such as oppose
and gainsay the word as a cunningly-devised fable, or such as are willing without
prejudice to attend unto the consideration of it. The former sort may be resisted,
opposed, and rebuked by external arguments, and such moral considerations as
vehemently persuade the divine original of the Scripture ; and from the same prin-
ciples may their mouths be stopped as to their cavils and exceptions against it; —
the other sort are to be led on unto believing by the ministry of the church in
the dispensation of the word itself; which is the ordinance of God unto that pur-
pose. But, —

APPENDIX. Ill

12. Neither sort doth ever come truly to believe, either merely induced thereunto
by force of moral arguments only, or upon the authority of that church by whose
ministry the Scripture is proposed unto them to be believed. Wherefore, —

13. The formal reason of faith divine and supernatural, whereby we believe
the Scripture to be the word of God in the way of duty, and as it is required of
us, is the authority and veracity of God alone, evidencing themselves unto our
minds and consciences in and by the Scripture itself. And herein consisteth that
divine testimony of the Holy Ghost, which, as it is a testimony, gives our assent
unto the Scriptures the general nature of faith, and as it is a divine testimony gives
it the especial nature of faith divine and supernatural.

14. This divine testimony given unto the divine original of the Scripture in and
by itself, whereinto our faith is ultimately resolved, is evidenced and made known,
as by the characters of the infinite perfections of the divine nature that are in it
and upon it, so by the authority, power, and efficacy, over and upon the souls and
consciences of men, and the satisfactory excellency of the truths contained therein,
wherewith it is accompanied.

15. Wherefore, although there be many cogent external arguments whereby a
moral, steadfast persuasion of the divine authority of the Scriptures may be at-
tained ; and although it be the principal duty of the true church in all ages to give
testimony thereunto, which it hath done successively at all times since first it was
intrusted with it ; and although there be many other means whereby we are in-
duced, persuaded, and enabled to believe it ; yet is it for its own sake only, effica-
ciously manifesting itself to be the word of God, or upon the divine testimony
that is given in it and by it thereunto, that we believe it to be so with faith divine
and supernatural.

Corol. Those who either deny the necessity of an internal subjective work of
the Holy Ghost enabling us to believe, or the objective testimony of the Holy
Spirit given unto the Scripture in and by itself, or do deny their joint concurrence
in and unto our believing, do deny all faith properly divine and supernatural.

II. This being the substance of what is declared and pleaded for in the preceding
treatise, to prevent the obloquy of some and confirm the judgment of others, I
shall add the suffrage of ancient and modern writers given unto the principal
parts of it, and whereon all other things asserted in it do depend : —

Clemens Alexandrinus discourseth at large unto this purpose, Strom, vii.

Cap. 16, "E-^o//.iv yap tjjv af%bv Ttis dtoa<rxaXta$ rov Kupiov, did ri rujy vpotptircov, iid rt <rov
ti/ayyiXiov, xai bid ray fiaxapimv d.7ro<rroXuy, ToXvrpitfat xai •xoXvf/.ipois s§ apx/ii ii; riXos

Ytyovptvov rnt yvutrius- — " We have the Lord himself for the principle or beginning
of doctrine ; who, by the prophets, the gospel, and blessed apostles, in various man-
ners and by divers degrees, goeth before us, or leads us unto knowledge." [This
is that which we lay down as the reason and ground of faith, — namely, the autho-
rity of the Lord himself instructing us by the Scriptures.] So he adds: T«»

ap%hv 2' tin; iTipov 6ti<r$ai ii-proXdSoi, obxir' ay ovrais dp%k <pvXa%0t!r). 'O ftiv ouv IS;
\avroZ ffirro;, tv\ xvpiaxy ypatpy rs xai tytayy a\ia-jriaro$ t'ix'oTu; ay Oia rou Kvpiov Tpi; tviv
ray avdpidvrwy tbtpyttriay hipyovfiivw a/tiXu irpl$ <r»y ruy vpayfiarwv tvpuriv, avrn %pw//,il!a
xpirripiai' <ro xpiv&ftiyoy dl <xay, 'in atfitrroy <xp)y xpi^tjyar &Vt' ovo apx* T° xp'iaiws Sieftivey

— " And if any one suppose that he needeth any other principle, the principle will
not be kept ;" [that is, if we need any other principle whereinto to resolve our
faith, the word of God is no more a principle unto us.] " But he who is faithful
from himself is worthy to be believed in his sovereign writing and voice ; which,
as it appeareth, is administered by the Lord for the benefit of men. And cer-
tainly we use it as a rule of judging for the invention of things. But whatever is
judged is not credible, or to be believed, until it is judged ; and that is no principle
which stands in need to be judged." The intention of his words is, that God, who

112 APPENDIX.

alone is to be believed for himself, hath given us his word as the rule whereby we
are to judge of all things. And this word is so to be believed as not to be sub-
ject unto any other judgment ; because if it be so, it cannot be either a principle or

a rule. And SO he proceeds: Eixoras to'ivuv v'kttu -TipiXaSovTis avairohuxTov Ttiv ap%)iv
tx ftpiouiria;, xa) ru; u.'Xoou^u; nap avTri; tv; a,px,ws vtipi rijs ap%7i; XaGovTZ;, <pavri Kuplou

<xa.ibiv'opi6tt. Tpi; rnv WiyvaKnt ttj; uXtihiu;- — " Wherefore, it is meet that, embracing
by faith the most sufficient, indemonstrable principle, and taking the demonstra-
tions of the principle from the principle itself, we are instructed by the voice of
the Lord himself unto the acknowledgment of the truth." In few words he de-
clares the substance of what we have pleaded for. No more do we maintain in
this cause but what Clemens doth here assert, — namely, that we believe the Scrip-
ture for itself, as that which needeth no antecedent or external demonstration,
but all the evidence and demonstration of its divine original is to be taken from
itself alone; which yet he farther confirms: Ou yap airxZ; a*o<$awop.<\oi; avfydvoi;

vrpo<ri%oifii)i, ois xa) aiTaKotyaltiaQai Icr' "irn; '(%1/ttiv. E; o obx apxu f/,ovov airXw; listtTv to
%'o^av, aXXa vnrrdo 'utrOzi Be? to X$%l)tv, oh tw e| avSpui-xoiv ava/x.ivofjt.1)/ ftapTvpiav, aXXa T»j
tou Kvpiov ipeovri •7ri<rTovfM.Qa. to Z,riTovi/,ivov. "H trawv uTroduZicav i^iyyuaripa, fiaXXov S',
i\ f^ov/i usrodii^is ovffa Tvyp^avn. Outoj; ouv xa) '/ipu; art avrcuv vnp) ahrut tuv ypatfav

TiXtioi; a<7eohitxvvtTi.s;, Ix wiimas •xuQ'op.tQa a^oSuxrixolir — " For we would not attend or
give credit simply to the definitions of men, seeing we have right also to define in
contradiction unto them. And seeing it is not sufficient merely to say or assert
what appears to be truth, but to beget a belief also of what is spoken, we expect
not the testimony of men, but confirm that which is inquired about with the voice
of the Lord ; which is more full and firm than any demonstration, yea, which rather
is the only demonstration. Thus we, taking our demonstrations of the Scripture
out of the Scripture, are assured by faith as by demonstration." And in other
places, as Strom, iv., he plainly affirms that the way of Christians was to prove
the Scripture by itself, and all other things by the Scripture.

Basilius speaks to the same purpose on Ps. cxv. : Wurrn, k ii-rip tu.$ Xoyixa.; ^i§'o-

Sav; t«v i^w^ijv ti; avyxarafoffiv 'iXxovtra. TJiffTis, ou% 'h yiwpsrpixaTs avdyxai;, aXX' r\

Ta~; tov ■xnipaTo; hipyi'iai; lyyivoftsvn — " Faith, which draws the soul to assent above
all methods of reasonings ; faith, which is not the effect of geometrical demonstra-
tions, but of the efficacy of the Spirit." The nature, cause, and efficacy of that
faith whereby we believe the Scripture to be the word of God, are asserted by
him.

NemesiUS, De Homin., cap. h. : 'H tZv S-iicov Xoyioiv h^atrxaXia, to ttkttov a(fi laurtjs

exovffa ha to S-eovrvsuo-Tov iTvai — " The doctrine of the divine oracles hath its credi-
bility from itself, because of its divine inspiration."

The words of Austin, though taken notice of by all, yet may here be again re-
ported. Confess., lib. xi. cap. 3: " Audiam et intelligam quomodo fecisti ccelum
et terram. Scripsit hoc Moses ; scripsit et abiit, transivit hinc ad te. Neque nunc
ante me est; nam si esset, tenerem eum, et rogarem eum, et per te obsecrarem,
ut mihi ista panderet ; et praeberem aures corporis mei sonis erumpentibus ex ore
ejus. At si Hebrasa voce loqueretur, frustra pulsaret sensum meum, nee inde
mentem meam quidquam tangeret; si autem Latine, scirem quid diceret. Sed
unde scirem an verum diceret ? quod si et hoc scirem, num et ab illo scirem ?
Intus utique mihi, intus in domicilio cogitationis, nee Hebrsea, nee Graeca, nee
Latina, nee barbara, Veritas, sine oris et lingua? organis, sine strepitu syllabarum
diceret, ' Verum dicit;' at ego statim certus confidenter illi homini tuodicerem,
* Verum dicis.' Cum ergo ilium interrogare non possim, te, quo plenus vera dixit,
Veritas, te Deus meus rogo, parce peccatis meis ; et qui illi servo tuo dedisti hsec
dicere, da et mihi haec intelligere ; " — "I would hear, I would understand how
thou madest the heaven and the earth. Moses wrote this; he wrote it, and is gone

APPENDIX. 113

hence to thee, for he is not now before me; for if he were, I would hold him, and
ask him, and beseech him, for thy sake, that he would open these things unto me;
and I would apply the ears of my body to the sounds breaking forth from his
mouth. But if he should use the Hebrew language, in vain should he affect my
sense, for he would not at all touch my mind. If he should speak Latin, I should
know what he said. But whence should I know that he spake the truth ? and if
I should know this also, should I know it of him? Within me, in the habitation
of my own thoughts, truth, neither in Hebrew, Greek, Latin, nor any barbarous
language, without the organs of mouth or tongue, without the noise of syllables,
would say, ' He speaks the truth;' and I, being immediately assured or certain of
it, would say unto that servant of thine, ' Thou speakest truth.' Whereas, therefore,
I cannot ask him, I ask thee, O Truth, with which he being filled spake the things
that are true, O my God, I ask of thee, pardon my sins ; and thou who gavest
unto this thy servant to speak these things, give unto me to understand them."

That which is most remarkable in these words is, that he plainly affirms that
faith would not ensue on the declaration of the prophets themselves if they were pre-
sent with us, unless there be an internal work of the Holy Spirit upon our minds
to enable us, and persuade them thereunto. And, indeed, he seems to place all
assurance of the truth of divine revelations in the inward assurance which God
gives us of them by his Spirit ; which we have before considered.

The second Arausican council gives full testimony unto the necessity of the in-
ternal grace of the Spirit that we may believe : Can. vii., " Siquis evangelicae prae-
dicationi consentire posse confirmat absque illuminatione et inspiratione Spiritus
Sancti, haeretico fallitur spiritu."

To descend unto later times, wherein these things have been much disputed,
yet the truth hath beamed such light into the eyes of many as to enforce an
acknowledgment from them when they have examined themselves about it. The
words of Baptista Mantuanus are remarkable, De Patient., lib. iii. cap. 2: "Saepe
mecum cogitavi unde tam suadibilis sit ipsa Scriptura, unde tam potenter in-
fluat in animos auditorum, unde tantum habeat energise, ut non ad opinandum
tantum, sed ad solide credendum omnes inflectat? Non est hoc imputandum
rationum evidential, quas non adducit; non artis industrial aut verbis suavibus
ad persuadendum accommodatis, quibus non utitur. Sed vide an id in causa
sit, quod persuasi sumus earn a prima veritate fluxisse ? Sed unde sumus ita
persuasi nisi ab ipsa ? quasi ad ei credendum nos sui ipsius contrahat authori-
tas. Sed unde oro hanc authoritatem sibi vendicavit ? Neque enim vidimus nos
Deum concionantem, scribentem, docentem ; tamen, ac si vidissemus, credimus et
tenemus a Spiritu Sancto fluxisse quas legimus. Forsan fuerit haec ratio firmiter
adhaerendi, quod in ea Veritas sit solidior, quamvis non clarior; habet enim omnis
Veritas vim inclinativam, et major majorem, et maxima maximam. Sed cur ergo
non omnes credunt evangelio? Respond. Quod non omnes trahuntur a Deo. Sed
longa opus est disputatione ? Firmiter sacris Scripturis ideo credimus quod divinam
inspirationem intus accepimus ; " — " I have often thought with myself whence the
Scripture itself is so persuasive, from whence it doth so powerfully influence the
minds of its hearers, that it inclines or leads them not only to receive an opinion,
but surely to believe. This is not to be imputed to the evidence of reasons, which
it doth not produce; nor unto the industry of art, with words smooth and fit to
persuade, which it useth not. See, then, if this be not the cause of it, that we are
persuaded that it comes from the first Truth or Verity. But whence are we so per-
suaded, but from itself alone ? as if its own authority should effectually draw us to
believe it. But whence, I pray, hath it this authority ? We saw not God preach-
ing, writing, or teaching of it; but yet, as if we had seen him, we believe and
firmly hold that the things which we read proceeded from the Holy Ghost. It

VOL. IV. 8

114 APPENDIX.

may be this is the reason why we so firmly adhere unto it, that truth is more solid
in it, though not more clear, than in other writings ; for all truth hath a persuasive
power, the greater truth the greater power, and that which is greatest the great-
est efficacy of all. But why, then, do not all believe the gospel ? Ans. Because
all are not drawn of God. But what need is there of any long disputation? We
therefore firmly believe the Scriptures, because we have received a divine inspi-
ration assuring us." And in what sense this is allowed hath been declared in the
preceding discourse.

I shall close the whole with the testimony of them by whom the truth which
we assert is most vehemently opposed, when it riseth in opposition unto an espe-
cial interest of their own.

Two things there are which are principally excepted against in the doctrine of
Protestants concerning our belief of the Scripture. The first is with respect
unto the Holy Spirit as the efficient cause of faith ; for whereas they teach that no
man can believe the Scripture to be the word of God in a due manner, and ac-
cording unto his duty, without the real internal aid and operation of the Holy
Ghost, however it be proposed unto him, and with what arguments soever the
truth of its divine original be confirmed, this is charged on them as an error and
a crime. And, secondly, whereas they also affirm that there is an inward testimony
or witness of the Holy Spirit, whereby he assures and confirms the minds of men
in the faith of the Scriptures with an efficacy exceeding all the persuasive evidence
of outward arguments and motives, this also by some they are traduced for.
And yet those of the Roman church who are looked on as most averse from that
resolution of faith which most Protestants acquiesce in, do expressly maintain
both these assertions.

The design of Stapleton, De Principiis Fidei, controver. 4, lib. viii. cap. 1, is
to prove, "impossibile esse sine speciali gratia, ac dono fidei divinitus infuso,
actum veras fidei producere, aut ex veri nominis fide credere," — which he there
proves with sundry arguments, — namely, "that it is impossible to produce any act
of faith, or to believe with faith rightly so called, without special grace, and the
divine infusion of the gift of faith." And Bellarmine speaks to the same purpose:
" Argumenta qua? articulos fidei nostrse credibiles faciunt non talia sunt ut fidem
omnino indubitatam reddant, nisi mens divinitus adjuvetui-," De Grat. et Lib.
Arbit., lib. vi. cap. 3; — " The arguments which render the articles of our faith
credible are not such as produce an undoubted faith, unless the mind be divinely
assisted.

Melchior Canus, Loc. Theol., lib. ii. cap. 8, disputes expressly to this purpose:
" Id statuendum est, authoritatem humanam et incitamenta omnia ilia praedicta,
sive alia quaecunque adhibita ab eo qui proponit fidem, non esse sufficientes causas
ad credendum ut credere tenemur ; sed praeterea opus esse interiori causa efficiente,
id est, Dei speciali auxilio moventis ad credendum;" — " This is firmly to be held,
that human authority and all the motives before mentioned, or any other which
may be used by him who proposeth the object of faith to be believed, are not suf-
ficient causes of believing as we are obliged to believe; but there is, moreover, neces-
sary an internal efficient cause moving us to believe, which is the especial help or
aid of God." And a little after he speaks yet more plainly, " Externse igitur omnes
et humanae persuasiones non sunt satis ad credendum, quantumcunque ab homi-
nibus competenter ea quae sunt fidei proponantur ; sed necessaria est insuper causa
interior, hoc est, divinum quoddam lumen, incitans ad credendum, et oculi qui-
dam interiores Dei beneficio ad videndum dati;" — " Wherefore, all external human
persuasions or arguments are not sufficient causes of faith, however the things of
faith may be sufficiently proposed by men; there is, moreover, necessary an inter-
nal cause, that is, a certain divine light, inciting to believe, or certain internal

APPENDIX 115

eyes to see, given us by the grace of God." Yea, all other learned men of the
same profession do speak to the same purpose.

The other assertion, also, they do no less comply withal : " Arcanum divini Spi-
ritus testimonium prorsus necessarium est, ut quis ecclesiae testimonio ac judicio
circa Scripturarum approbationem credat," saith Stapleton ; — " The secret testi-
mony of the Spirit is altogether necessary, that a man may believe the testimony
and judgment of the church about the Scriptures." And the words of Gregory
de Valentia are remarkabje: " Cum hactenus ejusmodi argumenta pro authoritate
Christianas doctrinae fecerimus, qua? per seipsa satis prudentibus esse debeant, ut
animum inducant velle credere; tamen nescio an non sit argumentum iis omnibus
majus, quod qui vere Christiani sunt, ita se animo affectos esse, quod ad fidem
attinet, sentiunt, ut pnecipue quidem propter nullum argumentum, quod vel hac-
tenus fecimus vel ratione similiter excogitari possit, sed propter aliud nescio quid,
quod alio quodam modo et longe fortius quam ulla argumenta persuadet, ut ad fir-
miter credendum [trahi] se intelligant," torn. iii. in Thom., disp. 7, qu. 1, punc. 4,
sect. 2. Let any man compare these words with those of Calvin, Institut. lib. i.,
cap. 7, sect. 5; which, as I remember, I have cited before, and he will know whence
the sense of them was taken. " Whereas," saith he, " we have hitherto pleaded
arguments for the authority of Christian doctrine, which even by themselves ought
to suffice prudent persons to induce their minds to belief, yet I know not whether
there be not an argument greater than they all, — namely, that those who are truly
Christians do find or feel by experience their minds so affected in this matter of
faith, that they are moved (and obliged) firmly to believe, neither for any argument
that we have used, nor for any of the like sort that can be found out by reason,
but for somewhat else which persuades our minds in another manner, and far
more effectually than any arguments whatever." And to show what he means by
this internal argument and persuasion, he affirms elsewhere that " Deus ipse im-
primis est, qui, Christianam doctrinam atque adeo Scripturam sacram veram esse,
voce revelationis sua? et interno quodam instinctu et impulsu, humanis mentibus
contestatur ;" — " It is God himself who, by the voice of his revelation, and by a
certain internal instinct and impulse, witnesseth unto the minds of men the truth
of Christian doctrine or of the holy Scripture."

These few testimonies have I produced amongst the many that might be urged
to the same purpose, not to confirm the truth which we have pleaded for, which
stands on far surer foundations, but only to obviate prejudices in the minds of
some, who, being not much conversant in things of this nature, are ready to charge
what hath been delivered unto this purpose with singularity.

2TNE2I2 nNEYMATIKH"

THE CAUSES, WAYS, AND MEANS OF UNDEMANDING THE

MIND OF GOD AS KEVEALED IN HIS WOED,

WITH ASSUEANCE THEEEIN;

A DECLARATION OF THE PERSPICUITY OF THE SCRIPTURES, WITH THE
EXTERNAL .MEANS OF THE INTERPRETATION OF THEM.

Open thou mine eyes, that I may behold wondrous things out of thy law. — Ps. cxix. 18.
Give me understanding, and I shall live.— Verse 144.

LONDON: 1673.

Imprimatur,

Guil. Sill., May 13, 167a

PREFATORY NOTE.

The following work is the latter part of our author's treatise on the operations of the
Holy Spirit in illuminating the minds of believers, and relates to the method by which we
are to understand and interpret Scripture aright, as the former part of it was occupied
exclusively with a discussion of the evidence or grounds on which we receive it as divine.

In the preceding treatise, on " The Reason of Faith," Owen, while defending the objec-
tive authority of the Word, in opposition to the principle of an " inward light," asserted
and proved the necessity of spiritual influence for the due reception of the Word in its
divine authority. His argument in the present treatise has " especial respect unto the
Church of Rome," and, on the principle that every man has a right to interpret Scripture,
opens with a denial of the claim of that church to be the only interpreter of Scripture.
The Quaker and the Romanist agree in holding the subordination of Scripture to another
authority in matters of faith, — the former finding this authority in his inward light, the
latter vesting it in the church. Our author, in common with the general body of Pro-
testants, asserts the sufficiency of revelation in itself as a rule of faith and duty, provided
it be read and understood in the enjoyment of the enlightening influence of the Spirit,
and in the use of certain divinely appointed means.

This treatise, if not among the best known, is among the most useful, of our author's
works. The subject is of confessed importance, and he handles it with all his charac-
teristic sagacity. Singularly coherent and comprehensive in its details, less prolix than
most of his works, and free from irrelevant digressions, it is not to this day superseded
by any similar treatise on the same subject, and forms an excellent manual for all who
are engaged in sacred studies as a profession. Dr Pye Smith, in his "Scripture Testimony
to the Messiah," quotes from it copiously, in illustration of the spirit with which the
study of the divine Word should be prosecuted, nor has he by any means exhausted the
noble and weighty sentiments which occur in this work, expressive of humble reverence-
for its supreme authority. Owen in himself exemplifies the benefit sure to accrue from
the prostration of every claim and gift before the throne of revealed truth. Few have
surpassed him in " the full assurance of understanding."

ANALYSIS.
The presumptuous claim of the Romish Church to the infallible interpretation of the
Word is denied, and the right of private judgment in the interpretation of it asserted ; the
question considered is declared to relate to the method by which we attain to a right

Eerception of the mind of God in Scripture, and this method is described as twofold : —
, Through a principal efficient cause ; and, II. Auxiliary means, internal and external,
appointed of God, chap. I.

I. The Holy Spirit is represented as the efficient cause, and an inquiry follows : —
1. Into the evidence of the work of the Spirit in the communication of spiritual understand-
ing;— various testimonies from Scripture are adduced, involving a minute discussion of
Ps. cxix. 18, 2 Cor. Hi. 13-18, Isa. xxv. 7, Luke xxiv. 44, 45, Eph. i. 17-19, Hosea xiv. 9, n. ;
John xvi. 13, 1 John ii. 20, 27, Eph. iv. 14, Job xxxvi. 22, John vi. 45, in. ; and, 2. Into
the especial nature of the Spirit's work in enlightening us into a knowledge of the mind
of God in Scripture. Its nature is first considered by a reference to several scriptural
expressions descriptive of it, such as " opening the eyes," " translating out of darkness
into light," " giving understanding," "teaching," and "shining into our hearts," iv. As
preparatory to what follows in explanation of the Spirit's work in enlightening the
mind, a digression is introduced on the causes of spiritual ignorance, which are classified
into three divisions : — the natural vanity of the depraved mind ; the working of corrupt
affections; and the deceitful influence of Satan. The way in which the Spirit operates
directly on our minds for the removal of all those causes of spiritual ignorance, by com-
municating spiritual light, purging from corrupt affections, and implanting spiritual
habits and principles, is explained, v. His work for the production of the same effect
by means of Scripture itself next comes under review; and under this head three points,
in regard, (I.) To the arrangement, (2.) The subject-matter of Scripture, and (3.) Dif-
ficulties in Scripture, are considered. (1.) On the first of these points, advantages are
exhibited as resulting from the want of formal system in revelation ; the ministry of the
gospel is felt to be of value, faith and obedience are brought into special exercise, and
search into the whole of Scripture is rendered necessary. (2.) The subject-matter of
revelation is proved to contain all things requisite for faith and practice. (3.) The dif-
ficulties in Scripture include, first, things "hard to be understood;" and, secondly,
things " hard to be interpreted." Rules for the management of these difficulties are
supplied, vi.

II. As to the means for the understanding of Scripture, two kinds are specified. —
1. Such as are general and necessary, as the reading of Scripture ; and, 2. Such as are ex-
pedient and conducive to the improvement of it. And the latter are threefold : — (1.) Spi-
ritual means, such as prayer, susceptibility of gracious impressions, practical obedi-
ence, desire for progress in knowledge, and attention to the ordinances of worship,
vh. ; (2.) Disciplinary, skill in the original languages of Scripture, acquaintance with
history, geography, and chronology, and expertness in reasoning, vni; and, (3.) Eccle-
siastical, under which the deference due to catholic tradition, the consent of the fathers,
and pious authorship, is estimated, ix.— Ed.

THE PREFACE,

I shall in a few words give the reader an account of the occasion and design of the
small ensuing discourse. Some while since I published a treatise about the " Eeason of
Faith, or the Grounds whereon we Believe the Scripture to be the Word of God," with
that faith which is our duty, and pre-required unto all other acceptable obedience.
But although this be the first fundamental principle of supernatural religion, yet is it
not sufficient unto any of the ends thereof (that we believe the Scripture to be a divine
revelation), unless we understand the mind and will of God therein revealed. At least,
the knowledge and understanding of those things -wherein our present duty and future
state of blessedness or misery are immediately concerned, are no less indispensably ne-
cessary unto us than is the belief of the Scripture to be the word of God. To declare
the ways and means whereby we may assuredly attain that understanding is the de-
sign of the ensuing discourse, as those whereby we come infallibly to believe the Scrip-
ture with faith divine and supernatural are the subject of the former. My principal
scope in both hath been, to manifest that such is the abundant goodness, wisdom, and
grace of God, in granting unto us the inestimable benefit of his word, that no persons
whatever shall or can come short of the advantage intended by it but through their
own sinful negligence and ingratitude, — the highest crimes in things of a spiritual and
eternal concernment ; for he hath given such convincing evidences of the procedure or
emanation of the Scripture from himself, by the divine inspiration of the penmen
thereof, and so plainly declared his mind and will therein as unto the faith and obedi-
ence which he requires of any or all sorts of persons in their various circumstances,
that every one who takes care of his own present and eternal welfare may and shall,
in the due use of the means by him appointed, and discharge of the duties by him pre-
scribed unto that end, with a due dependence on the aid and assistance which he will
not withhold from any who diligently seek him, infallibly attain such measure of the
knowledge of his mind and will, with full assurance therein, as will be sufficient to
guide him unto eternal blessedness. The same measure of divine knowledge is not re-
quired in all and every one, that they may live unto God and come unto the enjoyment
of him. The dispensation of God towards mankind, in nature, providence, and grace,
is an invincible spring of such variety among them, as will not allow a prescription of
the same measures of knowledge unto all who have a consistency with divine wisdom
and goodness ; and a supposition of it would bring confusion into all the order of things
and persons which is of divine constitution. Nor is it pretended that any one man
may or can have, in the use of any means whatever, a full comprehension of all divine
revelations in this life, nor perhaps of any one of them ; or that all men, in the use of
the same means prescribed unto them, shall have the same conceptions of all things re-
vealed. The Scripture was given for the use of the whole church, and that in all ages,
states, and conditions, with respect unto that inconceivable variety of circumstances
which all sorts of causes do distribute the whole multitude of them into. Wherefore,
the wisdom of God therein hath suited itself unto the instruction of every individual
believer, unto the moment of his entrance into eternity. That any one of them, that
any society of them, should have a perfect comprehension of the entire revelation of
God, or a perfect understanding of the whole Scripture, and every part of it, with all
that is contained therein, was never required of them in a way of duty, nor ever de-
signed unto them in a way of privilege : for besides that he hath replenished it with
unfathomable stores, unsearchable treasures of divine mysteries, wherein we cannot
find out the Almighty unto perfection, and hath provided another state for the compre-
hension of that by sight which is the object of adoration and admiration in believing,
such knowledge is not necessary unto any that they may lead the life of faith, and
discharge the duties thereof, in all holy obedience unto God ; yea, such a knowledge

120 THE PREFACE.

and comprehension would be inconsistent with that state and condition wherein we are
to walk with God, according to the tenor of the covenant of grace, and during the con-
tinuance thereof. But the substance of what we plead for is, that such is the wisdom,
goodness, and love of God towards mankind, in the grant that he hath made unto them
of the revelation of himself, his mind and will, in the Scripture, as that no one person
doth or can fail of attaining all that understandiEg in it and of it which is any way
needful for his guidance to live unto God in his circumstances and relations, so as to
come unto the blessed enjoyment of him, but by the sinful neglect of the means and
duties prescribed by him for the attainment of that understanding, and want of a due
dependence on those spiritual aids and assistances which he hath prepared for that end.
By what ways and means he hath thus provided for the assurance and security of all
men, in things of their eternal concernment, and what are those acts of his wisdom,
power, and grace, which he exerts for that end, — namely, that they may both believe
the Scripture to be his word, and understand his mind revealed therein, both according
unto what is required of them in a way of duty, so as in both they may be accepted
with him, — is the design of this and the other forementioned discourse to declare. And
they are both of them principally intended for the use of the ordinary sort of Chris-
tians, who know it their concernment to be established in the truth of those things
wherein they have been instructed ; for they are frequently attacked with these ques-
tions, " How do you know the Scriptures to be the word of God ? and what assurance
have you that you understand any thing contained in them, seeing all sorts of persons
are divided about their sense and meaning, nor do you pretend unto any immediate in-
spiration to give you assurance?" And if, on these ensnaring inquiries, they are cast
under any doubts or perplexities in their minds, as it often falls out amongst them who
have not diligently weighed the principles of their own profession, the next insinuation
is, that they ought to betake themselves either to some other present guide, as their
own light and reason, or make a complete resignation of themselves and the conduct
of their souls unto the pretended authority and guidance of other men. To give as-
surance and security unto their minds that they neither are nor can be deceived in the
belief of the Scriptures to be the word of God, and [as to] the understanding of his mind
and will therein, so far as their present obedience and eternal happiness are concerned,
and that unto this end they need not be beholding unto any, nor depend on any but God
himself, in the use of known and obvious means or duties, is designed in these small
treatises. And upon the principles evinced and confirmed in them, I have yet proposed
a farther inquiry, — namely, What conduct, in these times of great contests about the
assurance of faith, and the causes of it, every one that takes care of his own salvation
ought to betake himself unto, that he may not be deceived nor miscarry in the end:
and this is designed with especial respect unto the church of Borne, which vehemently
pretends unto the sole infallible conduct in these things. But probably the near ap-
proach of the daily-expected and earnestly-desired hour of my discharge from all farther
service in this world will prevent the accomplishment of that intention.1 In the con-
tinual prospect hereof do I yet live and rejoice ; which, among other advantages unspeak-
able, hath already given me an unconcernment in those oppositions which the passions
or interests of men engage them in, of a very near alliance unto, and scarce distinguish-
able from, that which the grave will afford. I have but one thing more to acquaint the
reader withal, wherewith I shall close this preface, and it is the same with that where-
with the preface unto the former discourse is concluded : — This also belongeth unto the
second part of my discourse concerning the dispensation and operations of the Holy
Spirit. The first volume on that subject, some years since published, having found
good acceptance among them that are godly and learned, both at home and abroad, I
have been desired to give out what yet rcmaineth for the complete accomplishment of
what I had designed thereon in this way of lesser discourses, that may have their use
before the whole be finished, or whether ever it be so or no.

i In 1679, Dr Owen published a small treatise answering this description, under the title of " The
Church of Home no Safe Guide." It forms a part of his controversial writings. See vol. xiv — Ed.

ST^ESIS n^ETMATIKH.

CHAPTER I.

Usurpation of the church of Rome with reference unto the interpretation of the
Scripture, or right understanding of the mind of God therein — Right and
ability of all believers as to their own duty herein asserted — Importance of
the truth proposed — The main question stated — The principal efficient cause
of the understanding which believers have in the mind and will of God as re-
vealed in the Scriptures, the Spirit of God himself — General assertions to be
proved — Declared in sundry particulars — Inferences from them.

Our belief of the Scriptures to be the word of God, or a divine re-
velation, and our understanding of the mind and will of God as
revealed in them, are the two springs of all our interest in Christian
religion. From them are all those streams of light and truth de-
rived whereby our souls are watered, refreshed, and made fruitful
unto God. It therefore concerneth us greatly to look well to those
springs, that they be neither stopped nor defiled, and so rendered use-
less unto us. Though a man may have pleasant streams running by
his habitation and watering his inheritance, yet if the springs of them
be in the power of others, who can either divert their course or poison
their waters, on their pleasure he must always depend for the benefit
of them.

Thus hath it fallen out in the world in this matter; so hath the
church of Rome endeavoured to deal with all Christians. Their
main endeavour is, to seize those springs of religion into their own
power. The Scripture itself, they tell us, cannot be believed to be
the word of God with faith divine but upon the proposal and testi-
mony of their church ; thereby is one spring secured. And when it
is believed so to be, it ought not to be interpreted, it cannot be un-
derstood, but according to the mind, judgment, and exposition of
the same church; which in like manner secures the other. And
having of old possessed these springs of Christian religion, they have
dealt with them according as might be expected from unjust in-
vaders of other men's rights and malce fidei possessoribus. So
when the Philistines contended for the wells which Abraham and
Isaac had digged, when they had got possession of them they stopped

122 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

them up; and when the scribes and Pharisees had gotten the key
of knowledge, they would neither enter into the kingdom of God
themselves, nor suffer those that would, so to do, as our Saviour tells
us. For the one of these springs, which is the letter of the Scrip-
ture itself, when it ought to have gone forth like the waters of the
sanctuary, to refresh the church and make it fruitful unto God, they
partly stopped it up and partly diverted its course, by shutting it
up in an unknown tongue and debarring the people from the use of
it. And in the exercise of their pretended right unto the other
spring, or the sole interpretation of the Scripture, they have poi-
soned the streams with all manner of errors and delusions, so as that
they became not only useless, but noxious and pernicious unto the
souls of men; for under the pretence hereof, — namely, that their
church hath the sole power of interpreting the Scriptures, and can-
not err therein, — have they obtruded all their errors, with all their
abominations in worship and practice, on the minds and consciences
of men.

The first of these springs I have in a former discourse on this
subject taken out of their hand, so far as we ourselves are concerned
therein, or I have vindicated the just right of all Christians there-
unto, and given them possession thereof. This I did by declaring
the true grounds and reasons whereon we do, and whereon any can,
truly believe the Scripture to be the word of God with faith divine
and supernatural; for besides other advantages wherewith the know-
ledge of that truth is accompanied, it dispossesseth the Romanists of
their claim unto this fountain of religion, by evidencing that we do
and ought thus to believe the divine original of the Scripture, with-
out any regard to the testimony or authority of their church.

That which now lieth before us is, the vindication of the right of
all believers unto the other spring also, or a right understanding of
the mind and will of God as revealed in the Scripture, suitably unto
the duty that God requireth of them in their several capacities and
conditions.

What is necessary unto the interpretation of difficult places and
passages in the Scripture, and what measure of understanding of the
mind and will of God as revealed therein is required of persons in
their various conditions, as they are teachers of others or among
the number of them that are to be taught, shall, among other things,
be afterward spoken unto. My principal design is, to manifest
that every believer may, in the due use of the means appointed of
God for that end, attain unto such a full assurance of under-
standing in the truth, or all that knowledge of the mind and will of
God revealed in the Scripture, which is sufficient to direct him in
the life of God, to deliver him from the dangers of ignorance, dark-

CHAP. I.] NECESSITY OF THE SPIRIT FOR ILLUMINATION. 123

ness, and error, and to conduct him unto blessedness. Wherefore,
as unto the belief of the Scripture itself, so as unto the understand-
ing, knowledge, and faith of the things contained therein, we do not
depend on the authoritative interpretation of any church or person
whatever. And although ordinary believers are obliged to make
diligent and conscientious use of the ministry of the church, among
other things, as a means appointed of God to lead, guide, and in-
struct them in the knowledge of his mind and will revealed in the
Scripture, which is the principal end of that ordinance; yet is not
their understanding of the truth, their apprehension of it and faith
in it, to rest upon or to be resolved into their authority, who are not
appointed of God to be lords of their faith, but helpers of their joy.
And thereon depends all our interest in that great promise, that we
shall be all taught of God; for we are not so unless we do learn
from him and by him the things which he hath revealed in his
word.

And there is not any truth of greater importance for men to be
established in; for unless they have a, full assurance of understand-
ing in themselves, unless they hold their persuasion of the sense of
Scripture revelations from God alone, if their spiritual judgment of
truth and falsehood depend on the authority of men, they will never
be able to undergo any suffering for the truth or to perform any
duty unto God in a right manner. The truths of the gospel and the
ways of religious worship, for which any believer may be called to
suffer in this world, are such as about whose sense and revelation in
the Scripture there is great difference and controversy among men;
and if there be not an assured, yea, infallible way and means of
communicating unto all believers a knowledge of the mind and will
of God in the Scripture concerning those things so controverted, the
grounds whereof are fixed in their own minds, but that they do
wholly depend on the expositions and interpretations of other men :
be they who they will, they cannot suffer for them either cheerfully
or honourably, so as to give glory to God, or to obtain any solid
peace and comfort in their own souls; for if a man under his suffer-
ings for his profession can give himself no other account but this,
that what he suffers for is the truth of God revealed in the Scrip-
ture, because such or such whom he hath in veneration or esteem do
so affirm and have so instructed him, or because this is the doctrine
of this or that church, the papal or the reformed church, which it
hath prescribed unto him, he will have little joy of his suffering in
the end. Yea, there is that which is yet worse in this matter, as
things are stated at this day in the world. Truth and error are pro-
miscuously persecuted, according unto the judgment, interest, and
inclinations of them that are in power ; yea, sometimes both truth

124 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

and error are persecuted in the same place and at the same time,
upon errors differing from both. Dissent is grown almost all that
is criminal in Christian religion all the world over. But in this
state of things, unless we grant men an immediate understanding
of their own in the mind and will of God, yea, a full assurance
therein, there will be nothing whereby a man who suffers for the
most important truths of the gospel can in his own soul and con-
science distinguish himself from those who suffer in giving testimony
unto the most pernicious errors; for all outward means of confidence
which he hath, they may have also.

It therefore behoveth all those who may possibly be called to
suffer for the truth in any season, or on any occasion, to assure their
minds in this fundamental truth, that they may have in themselves
a certain undeceiving understanding of the mind and will of God
as revealed in the Scripture, independent on the authority of any
church or persons whatsoever; the use of whose ministry herein we
do yet freely and fully allow.

Nor, indeed, without a supposition hereof, can any man perform
any duty to God in an acceptable manner, so as that his obedience
may be the obedience of faith, nor can upon good grounds die in
peace, since the just shall live by his own faith alone.

Wherefore, our present inquiry is, —

How believers, or any men whatever, may attain a right under-
standing in their own minds of the meaning and sense of the Scrip-
tures, as to the doctrine or truths contained in them, in answer
unto the design of God, as unto what he would have us know or be-
lieve; or, —

How they may attain a right perception of the mind of God in
the Scripture, and what he intends in the revelation of it, in opposi-
tion unto ignorance, errors, mistakes, and all false apprehensions,
and so in a right manner to perform the duties which by it we are
instructed in.

In answer unto the inquiry proposed concerning the knowledge
and understanding of believers in the mind of God as revealed in
the Scriptures, I shall consider, —

First, The principal efficient cause; and, secondly, All the means,
internal and external, which are appointed of God thereunto.

As to the first of these, or the principal efficient cause of the due
knowledge and understanding of the will of God in the Scripture, it
is the Holy Spirit of God himself alone ; for, —

There is an especial work of the Spirit of God on the minds
of men, communicating spiritual wisdom, light, and understand-
ing unto them, necessary unto their discerning and apprehending
aright the mind of God in his word, and the understanding of the

CHAP. I.] NECESSITY OF THE SPIRIT FOR ILLUMINATION. 125

mysteries of heavenly truth contained therein. And I shall add
hereunto, that among all the false and foolish imaginations that ever
Christian religion was attacked or disturbed withal, there never was
any, there is none more pernicious than this, that the mysteries of
the gospel are so exposed unto the common reason and understand-
ing of men as that they may know them and comprehend them in
a useful manner, and according to their duty, without the effectual
aid and assistance of the Spirit of God.

It is the fondest thing in the world to imagine that the Holy Ghost
doth any way teach us but in and by our own reasons and under-
standings. We renounce all enthusiasms in this matter, and plead
not for any immediate prophetical inspirations. Those who would
prohibit us the use of our reason in the things of religion would deal
with us as the Philistines did with Samson, — first put out our eyes,
and then make us grind in their mill. Whatever we know, be it of
what sort it will, we know it in and by the use of our reason ; and
what we conceive, we do it by our own understanding: only the
inquiry is, whether there be not an especial work of the Holy Spirit
of God, enlightening our minds and enabling our understandings
to perceive and apprehend his mind and will as revealed in the
Scripture, and without which we cannot so do. The substance,
therefore, of the ensuing discourse may be reduced unto these
heads : —

I. That we stand not in need of any new divine affiations, or im-
mediate prophetical inspirations, to enable us to understand the
Scripture, or the mind and will of God as revealed therein ; neither
did the prophets or holy penmen of the Scripture learn the mind of
God in the revelations made unto them, and by them unto the church,
merely from the divine inspiration of them. Those immediate in-
spirations unto them were in the stead and place of the written word,
and no otherwise. After they did receive them, they were by the
same means to inquire into the mind and will of God in them as we
do it in and by the written word, 1 Pet. i. 10, 11.

II. That as to the right understanding of the mind of God in the
Scripture, or our coming unto the riches of the full assurance of
understanding in the acknowledgment of the mystery of God, we
do not, nor need to depend on the authoritative instruction or in-
terpretation of the Scripture by any church whatever, or all of them
in the world, though there be great use of the true ministry of the
church unto that end.

III. That in the mere exercise of our own natural reason and
understanding, with the help of external means, we cannot attain
that knowledge of the mind and will of God in the Scripture, of the
sense and meaning of the Holy Ghost therein, which is required of

1 26 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

us in a way of duty, without the special aid and assistance of the
Holy Spirit of God. Wherefore, principally, it is asserted, —

IV. That there is an especial work of the Holy Spirit, in the super-
natural illumination of our minds, needful unto the end proposed,
— namely, that we may aright, and according unto our duty, under-
stand the mind of God in the Scripture ourselves, or interpret it unto
others.

V. That hereby alone is that full assurance of understanding in
the knowledge of the mystery of God, his truth and grace, to be ob-
tained, whereby any man may answer the mind and will of God, or
comply with his own duty in all that he may be called to do or suffer
in this world in his especial circumstances. Wherefore, —

VI. The certainty and assurance that we may have and ought to
have of our right understanding the mind of God in the Scripture,
either in general or as to any especial doctrine, doth not depend
upon, is not resolved into, any immediate inspiration or enthu-
siasm; it doth not depend upon nor is resolved into the authority of
any church in the world; nor is it the result of our reason and un-
derstanding merely in their natural actings, but as they are elevated,
enlightened, guided, conducted, by an internal efficacious work of
the Spirit of God upon them.

VII. That whereas the means of the right interpretation of the
Scripture, and understanding of the mind of God therein, are of two
sorts, — first, such as are prescribed unto us in a way of duty, as
prayer, meditation on the word itself, and the like; and, secondly,
disciplinary, in the accommodation of arts and sciences, with all
kind of learning, unto that work, — the first sort of them doth entirely
depend on a supposition of the spiritual aids mentioned, without
which they are of no use ; and the latter is not only consistent there-
with, but singularly subservient thereunto. Wherefore, the nature
and use of all these means shall be afterward declared.

This being the substance of what is designed in the ensuing dis-
course, it is evident that the positions before laid down concerning
the especial work of the Spirit on the minds of men, in communicat-
ing spiritual wisdom, light, and knowledge unto them, is in the first
place and principally to be confirmed, as that whereon all the other
assertions do absolutely depend.

It is the Scripture itself alone from whence the truth in this matter
can be learned, and by which alone what is proposed concerning it
must be tried ; therefore, as unto this first part of this work, I shall do
little more than plead the express testimonies thereof. When we come
to consider the wayand manner of the communication of these spiritual
aids unto us, the whole matter will be more fully stated, and such ob-
jections as may be laid against our assertion removed out of the way.

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 127

And there are two ends designed in this undertaking: —

First, That which the evangelist Luke proposed in his writing the
Gospel unto Theophilus, — namely, " That he might know the cer-
tainty of the things wherein he had been instructed/' Luke i. 4.
When we have been instructed in the truth of the gospel, and do
give our assent thereunto, yet it is needful that we should examine
the grounds and reasons of what we do believe thereon, that we may
have a certainty or full assurance of them. This, therefore, we
shall direct, — namely, how a man may come to an undeceiving per-
suasion and full assurance that the things wherein he hath been in-
structed, and which he knows, are true and according to the mind of
God, so as that he may thereon be " no more tossed to and fro with
every wind of doctrine by the sleight of men, and cunning craftiness,
whereby they lie in wait to deceive."

Secondly, We design to inquire what conduct unto this end a man
that takes care of his salvation, and who is convinced that he must
give an account of himself unto God, ought in this matter, as to the
right understanding of the mind and will of God in the Scripture, to
betake himself unto. And as I shall show that there is no safety in
depending on enthusiasms, or immediate pretended infallible inspi-
rations, nor on the pretended infallibility of any church, so the
Holy Spirit of God, enlightening our minds in the exercise of our
own reason or understanding, and in use of the means appointed of
God unto that end, is the only safe guide to bring us unto the full
assurance of the mind and will of God as revealed in the Scripture.

Wherefore, the whole foundation of this work lies in these two
things: —

1. That there is such an especial work of the Holy Spirit on our
minds, enabling them to understand the Scriptures in a right man-
ner, or to know the mind of God in them ;

2. In showing what is the especial nature of this work, what are
the effects of it upon our minds, and how it differs from all enthusi-
astical inspirations, and what is the true exercise of our minds in
compliance therewith. And these things we shall first inquire into.

CHAPTER II.

The general assertion confirmed with testimonies of the Scripture — Ps. cxix. 18
opened at large — Objections answered — 2 Cor. iii. 13-18, Isa. xxv. 7, ex-
plained— Luke xxiv. 44, 45, opened — Eph. i. 17-19 explained and pleaded in
confirmation of the truth — Hos. xiv. 9.

The whole of our assertion is comprised in the prayer of the
psalmist, Ps. cxix. 18, irntap nfe&M rwatn ^T^_,— " Open thou

128 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

mine eyes, that I may behold wondrous things out of thy law."
The same request, for the substance of it, is repeated sundry times in
the same psalm, verses 33, 34, etc. Thus he prayed. That it may
be esteemed our duty to pray in like manner is the substance of
what we plead for. What we pray for from God, that we have not
in and of ourselves, as the ancient church constantly pleaded against
the Pelagians; and what we pray for according to the mind of
God, that we do receive. Wherefore, our discerning, our understand-
ing, of the wonderful things of the law, is not of ourselves; it is that
which is given us, that which we receive from God.

But that the force of our argument from this testimony may be
the more evident, the words or terms of it must be explained, that
we may see whether they be equivalent unto, or of the same signifi-
cation with, those laid down in our assertion: —

1. That which is the object of the understanding prayed for, that
in the knowledge whereof the psalmist would be illuminated, is
rnifl. The word signifies instruction; and being referred unto God,
it is his teaching or instruction of us by the revelation of himself,
— the same which we intend by the Scripture. When the books of
the Old Testament were completed, they were, for distinction's
sake, distributed into rnta, D^nna, and W3|, or, the "Law/' the
" Psalms," and the " Prophets," Luke xxiv. 44. Under that dis-
tribution Torah signifies the five books of Moses. But whereas
these books of Moses were, as it were, the foundation of all future
revelations under the Old Testament, which were given in the ex-
plication thereof, all the writings of it are usually called " the Law,"
Isa viii. 20. By the law, therefore, in this place, the psalmist under-
stands all the books that were then given unto the church by reve-
lation for the rule of its faith and obedience. And that by the law,
in the psalms, the written law is intended, is evident from the first of
them, wherein he is declared blessed who " meditateth therein day
and night," Ps. i. 2 ; which hath respect unto the command of read-
ing and meditating on the books thereof in that manner, Josh. i. 8.
That, therefore, which is intended by this word is the entire revela-
tion of the will of God, given unto the church for the rule of its
faith and obedience, — that is, the holy Scripture.

2. In this law there are Ai&yQJ } " wonderful things." N?3 signi-
fies to be " wonderful," to be " hidden," to be " great" and " high;"
that which men by the use of reason cannot attain unto or under-
stand (hence ni^PSJ are things that have such an impression of
divine wisdom and power upon them as that they are justly the ob-
ject of our admiration); that which is too hard for us; as Deut.
xvii. 8, "91 Vf» vb®. '3,— "If a matter be too hard for thee," hid from
thee. And it is the name whereby the miraculous works of God are

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 129

expressed, Ps. lxxvii. 11, lxxviii. 11. Wherefore, these "wonderful
things of the law" are those expressions and effects of divine wisdom
in the Scripture which are above the natural reason and under-
standings of men to find out and comprehend. Such are the mys-
teries of divine truth in the Scripture, especially because Christ is
in them, whose name is *?&, or " Wonderful," Isa. ix. 6; for all the
great and marvellous effects of infinite wisdom meet in him. These
things and doctrines God calls Wfrl-^, Hos. viii. 12: "I have
written to him the great things of my law, but they were count-
ed ">f 1B3 , as a strange thing." Because they were " wonderful"
in themselves, they neglected and despised them, as that which
was foreign and alien from them, which belonged not unto them.
So deal many with the mysteries of the gospel at this day; because
they are heavenly, spiritual, in themselves marvellous, hidden, and
above the understanding of the natural reason of men, — that is, they
are fli*vS3 , " wonderful," — they reject and despise them as things
alien and foreign unto their religion. Wherefore, the " wonderful
things" of the Scripture are those mysteries of divine truth, wisdom,
and grace, that are revealed and contained therein, with their especial
respect unto Jesus Christ.

S. Three things are supposed in the words concerning these "won-
derful things:" —

(1.) That they are recorded, laid up, or treasured, in the law or
Scripture, and nowhere else, so as that from thence alone are they to
be learned and received : " Behold wondrous things out of thy law."
That alone is the sacred wapuxaraOiixri, or "repository" of them. There
are wondrous things in the works of nature and providence, and much
of them is contained in the treasury of reason, wherein it may be dis-
cerned ; but these are stored in the law only, and nowhere else.

(2.) That it is our duty to behold, to discern, to understand them,
to have an inspection into them; and our great privilege when we
are enabled so to do. This makes the psalmist pray so frequently,
so fervently, that he may have the discerning of them, or come to
an acquaintance with them. Those, therefore, by whom they are
neglected do both despise their duty and forsake their own mercy.

(3.) That we are not able of ourselves thus to discern them with-
out divine aid and assistance; for the psalmist, who was wiser than
the wisest of us, and who had so earnest a desire after these things,
yet would not trust unto his own reason, wisdom, ability, and dili-
gence, for the understanding of them, but betakes himself unto God
by prayer, acknowledging therein that it is the especial work of God
by his Spirit to enable us to understand his mind and will as re-
vealed in the Scripture.

4. There is expressed in the words the act of God towards us,
VOL. iv. i)

130 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

whereby he enableth us to behold, discern, and understand the won-
derful effects of divine wisdom which are treasured up in the Scrip-
ture ; which the psalmist prayeth for. This is called his " opening of
our eyes:" *¥#?$, " Reveal mine eyes, uncover, unveil mine eyes."
There is a light in the word : all truth is light, and sacred truth is
sacred light* yea, the word of God is expressly called "light," Ps.
xxxvi. 9, xliii. 3, cxix. 105. But there is by nature a covering, a veil,
on the eyes of the understandings of all men, so that they are not
able of themselves to behold this light, nor to discern any thing by it
in a due manner. With respect hereunto the psalmist prays that
God would " reveal his eyes." Revelare is velamentum levare; " to
reveal is to take off the veil or covering." And this veil is that of
our natural darkness, blindness, and ignorance; whereof we have
treated elsewhere.

I see not what is wanting unto the explanation or confirmation of
the position before laid down. The communication of spiritual light
from God is the peculiar work of the Holy Ghost. He is the
immediate author of all spiritual illumination. But hereby alone,
or by virtue hereof, can we know or understand the mind of God
in the Scripture, in such a manner as God requireth us to do ; and
whosoever hath received the grace of this divine illumination may
do so, so far as he is concerned, in point of faith or obedience.

The law is the Scripture, the written word of God. Therein are
" wonderful things," or mysteries of divine wisdom, contained and
revealed. To behold these things, is to discern and understand them
aright with respect unto our own faith and obedience. This we
cannot do without a supernatural act of the Spirit of God upon our
minds, enabling them to discern them and understand them; these
things are in the text avavnpp^rug [" indisputably."] And we hence
farther argue, that which is our duty to pray for spiritual, super-
natural aid to enable us to do, that of ourselves we are not able to
do without that aid and assistance, at least we may do it by virtue
of that aid and assistance; which includes the substance, by just
consequence, of what is pleaded for. But such aid it is our duty to
pray for, that we may understand aright the revelations of the mind
and will of God in the Scriptures, — the only thing to be proved.

There is but one thing which I can foresee that may with any
pretence of reason be objected unto this testimony of the psalmist in
particular; and this is, that he speaks of the times and writings of
the Old Testament. " Now, it is confessed that there was in them a
darkness and obscurity, and such as needed new revelations for the
understanding of them ; but since all things are ' brought to light
by the gospel,' there is no need of any special aid or assistance of
the Holy Spirit, by supernatural illumination, for the understanding

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 131

of them." In answer hereunto I shall consider the discourse of the
apostle wherein he stateth this whole matter: 2 Cor. iii. 13, 14, 16-18,
"And not as Moses, which put a veil over his face, that the children of
Israel could not steadfastly look to the end of that which is abolished :
but their minds were blinded : for until this day remain eth the same
veil untaken away, in the reading of the Old Testament ; which is
done away in Christ. . . . Nevertheless when it shall turn to the Lord"
(or, they be turned unto the Lord) " the veil shall be taken away.
Now the Lord is that Spirit : and where the Spirit of the Lord is,
there is liberty. But we all with open face behold as in a glass the
glory of the Lord."

When Moses had received the revelation of the law from God,
" his face shone," Exod. xxxiv. 29 ; for there were wonderful things
contained in that revelation with respect unto Jesus Christ, — he was
in them all, and the end of them all. The whole ministry of Moses
was but a testimony given unto the things that were afterward to
be spoken concerning him, as the apostle declares, Heb. iii. 5.

On the receipt of this revelation " his face shone," because there
was a light, a lustre, a glory, in the things revealed unto him, and
by them reflected on his ministry, which was so represented. Never-
theless, this light did not shine immediately into the hearts and
minds of the people. They did not see or discern the glorious and
"wonderful things" that were in the law; for there was a double
veil or covering that hindered them, — one that was put on Moses
face, another that was on their own hearts. Some dark apprehen-
sions and glances of light they had, but " they could not look stead-
fastly unto the end of that which was to be abolished ;" they could
not comprehend the truth concerning Christ, which was the substance
and end of the law.

The first veil, that which was on the face of Moses, was the obscu-
rity of the instructions given them, as wrapped up in types, shadows,
and dark parables. This they could not see through, so as clearly
to discern the " wonderful things" contained in and under them.
This veil is quite taken off in the revelation or doctrine of the gospel,
wherein " life and immortality are brought to light," and the won-
derful things of the mystery of God in Christ are fully declared and
plainly expressed. Herein, therefore, it is acknowledged that there
is a great difference between those under the Old Testament and
those under the New.

But, saith the apostle, there is another veil, a veil upon the heart.
And hereof he declareth two things: — 1. That this veil is done away
only in Christ; and, 2. That therefore it is not taken away from
any but those who are converted unto God. This is the covering of
ignorance, darkness, blindness, that is on men by nature. The former

1 32 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

veil is taken away by the doctrine of the gospel; this latter is to be
removed only by an effectual work of the Spirit of Christ, in the
conversion of the souls of men unto God.

And two things do ensue on the removal of this doable veil: —
1. That as unto the doctrine itself concerning the mystery of God in
Christ, it is no more represented unto us in types, shadoivs, and
dark parables, but in the clear glass of the gospel, whereon the
glory of Christ is reflected. Hereby the veil is taken off from
the face of Moses. 2. That we have wpocooTov avaxexaXv^/xsvov, an
" open, uncovered face," or, as the Syriac reads it, a " revealed eye,"
whereby we are enabled to discern the wonderful mysteries of God
so revealed. This ensues on the taking away of the second veil of
darkness and blindness, which is on the hearts of all by nature.

The removal and destruction of this double veil by the Spirit and
grace of the gospel is that which is prophesied of, Isa. xxv. 7, " He
will destroy in this mountain the face ^l1 &(?[*, of the covering
covered," or the double veil, " that is on the face of all people, and
rDlDSfl rnDfsn^ the veil veiled over all nations."

This being the design of the discourse of the apostle, it is evident
that although there be a difference between them under the Old
Testament and us as to the veil that was on the face of Moses, which
is destroyed and removed by the doctrine of the gospel, yet there is
none as to the veil which is on the hearts of all by nature, which
must.be removed by the Holy Spirit, or we cannot " with open face
behold the glory of the Lord," — the thing which the psalmist prayeth
for in the place insisted on ; that is, that God by his Spirit would
more and more renew his mind, and take away his natural darkness
and ignorance, that he might be able to behold, perceive, and under-
stand the mind of God as revealed in the Scripture. And if any
shall suppose or say, that for their part they need no such especial
aid and assistance to enable them to understand the mind of God
in the Scripture, which is sufficiently exposed to the common reason
of all mankind, I shall only say at present, I am afraid they do not
understand those places of Scripture where this aid and assistance
is so expressly affirmed to be necessary thereunto.

But the meaning of the psalmist will the better appear if we con-
sider the communication of the grace which he prayed for unto
others. This is expressed, Luke xxiv. 45, " Then opened he their
understanding, that they might understand the Scriptures;" — a
needless work if some men maybe believed; but our Lord Jesus
Christ thought not so. The truths concerning him were revealed in
the Scripture, that is, in the law, and the prophets, and the psalms,
verse 44. These they read, these they were instructed in, these were
preached unto them every Sabbath-day; and probably they were as

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 133

well skilled in the literal sense of Scripture propositions as those
who pretend highest amongst us so to be. Howbeit they could not
understand those "wonderful things" in a way of duty, and as they
ought to do, until the Lord Christ " opened their understandings."
There was needful unto them an immediate gracious act of his divine
power on their minds to enable them thereunto; and I cannot yet
much value those men's understanding of the Scripture whose under-
standings are not opened by the Spirit of Christ.

If we need the opening of our understandings by an act of the
power and grace of Christ, that we may understand the Scriptures,
then without it we cannot so do, namely, so as to believe and yield
obedience, according unto our duty. The consequence is evident; for
if we could, there was no need of this act of Christ towards those dis-
ciples, who were not destitute of any rational abilities required in
us thereunto. And the act of Christ in " opening their understand-
ing" is openly distinguished from the proposition of the doctrine of
the Scripture unto them. This was made two ways: — first, In the
Scripture itself; secondly, In the oral discourse of our Saviour upon
it. Distinct from both these is that act of his whereby he " opened
their understanding, that they might understand the Scriptures."
Wherefore, nothing but a real internal act of grace, in the illumi-
nation of their minds, can be intended thereby ; the nature whereof
shall be farther explained afterward.

But there is an eminent place that must be pleaded distinctly to
this purpose: Eph. i. 17-19, "That the God of our Lord Jesus
Christ, the Father of glory, may give unto you the Spirit of wisdom
and revelation in the knowledge of him : the eyes of your under-
standing being enlightened ; that ye may know what is the hope of
his calling, and what the riches of the glory of his inheritance in the
saints, and what is the exceeding greatness of his power to us-ward
who believe."

This is the whole of what we would assert, and nothing else. And
if men would acquiesce by faith in what is here declared, we [would]
need to plead this cause no farther, for the words and expressions
of the truth here used are more empkatical unto a spiritual under-"
standing than any others we can find out; and I shall only show in
the opening of them how our position and sense are contained in them.
And, — 1. What the apostle doth here for others, it is unquestionably
our duty to do for ourselves. We are, then, to pray that God would
enable us by his Spirit to know and understand his mind and will
as revealed in the Scripture. This, therefore, without especial aid
and assistance from him by his Spirit, we cannot do. And the aid
he gives us consists in the effectual illumination of our minds, or the
enlightening of the eyes of our understandings. These things are

134 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

plain, and not liable, as I suppose, to any exception ; and these are
all we plead for. Let them be granted without any other distinc-
tions or limitations but what the Scripture will justify, and there is
an end of this difference. But some particular passages in the words
may be considered, for the better understanding and farther confirma-
tion of the truth contained therein : —

1. It is a revelation that the apostle prays for, or a Spirit of re-
velation to be given unto them. This greatly offends some at first
hearing, but wholly without cause; for he understands not a new
immediate external revelation from God. Believers are not directed
to look after such revelations for their guide. Ever since the Scrip-
ture was written, the generality of the church was obliged to attend
thereunto alone, as their only rule of faith and obedience. And al-
though God reserved unto himself a liberty under the Old Testament,
and until the completing of all the books of the New, to add new
revelations as he pleased, yet he always bound up the faith and obe-
dience of the present church unto what he had already revealed.
And he hath now, by the Spirit of his Son, put an end unto all ex-
pectation of any new, of any other revelations, wherein the faith or
obedience of the church should be concerned ; at least, we take it
for granted in this inquiry that infallible inspirations in the dis-
covery of things not before revealed are ceased in the church. Nor
do the Papists extend their infallibility thereunto, but only unto
things already revealed in the Scripture or tradition. What some
among ourselves do ascribe of this nature unto their light, I do not
well know, nor shall now inquire.

But there is an internal subjective revelation, whereby no new
things are revealed unto our minds, or are not outwardly revealed
anew, but our minds are enabled to discern the things that are re-
vealed already. All the things here mentioned by the apostle, which
he desires they might understand, were already revealed in the
Scriptures of the Old Testament, and the New that were then written,
and the infallible declaration of the gospel in the preaching of the
apostles. But there was a new work of revelation required in and
'unto every person that would understand and comprehend these
things in a due manner; for avoxuXu-^ig, or " revelation," is the dis-
covery of any thing, whether by the proposal of it unto us, or the
enabling of us to discern it when it is so proposed. In the first sense
it is used, Rom. xvi. 25; 2 Cor. xii. 1, 7; Gal. i. 12, ii. 2; — in the
latter, Luke ii. 32; Eph. i. 17, 18. As when God opened the eyes of
the servant of Elisha, on the prayer of his master, to see the horses
and chariots of fire that were round about him, 2 Kings vi. 17;
they were not brought thither by the opening of his eyes, only he
was enabled to discern them, which before he could not do : or, as

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 135

when any one maketli use of a telescope to behold things afar off,
no object is presented unto him but what was really in the same
place before ; only his visive faculty is assisted to discern them at that
distance, which without that assistance it could not reach unto. And
the Holy Spirit is here called " The Spirit of revelation" causally,
as he is the author or principal efficient cause of it. So in his com-
munication unto the Lord Christ himself, he is called " The Spirit of
wisdom and understanding, the Spirit of counsel and might, the
Spirit of knowledge and of the fear of the Lord •" that should " make
him of quick understanding in the fear of the Lord/' Isa. xi. 2, 3.

2. What the psalmist, in the place before insisted on, calleth in
general niN?S3 } " wonderful things," the apostle expresseth in parti-
cular, and distributes them under sundry heads, as they were more
clearly revealed in the gospel. Such are, " The hope of God's call-
ing," " The riches of his glory," and " The exceeding greatness of his
power in them that do believe." These are some of the principal
and most important mysteries of the gospel. No other understand-
ing can we have of these things but only as they are revealed therein,
or of the revelation of them. And in the manner of his expression
he declares these things to be " wonderful," as the psalmist speaks ;
for there is in them nXovrog ryjg Wcpg, " the riches of glory," — which
is beyond our comprehension. So he expressly affirms that it is
avi^iyviaerog, Eph. iii. S, "past all investigation" or search; the same
word that he useth to set forth the ways of God, when his design is
to declare them wonderful, or the object of our admiration: Rom.
xi. S3, " 0 the depth of the riches both of the wisdom and knowledge
of God ! how unsearchable are his judgments, and his ways past find-
ing out!" And there is in them virspQdXXov (jJkyibog, " an exceeding"
or inexpressible " greatness of power."

Such are the things that are proposed unto us in the Scripture.
And the principal reason why some men judge it so easy a matter to
understand and comprehend by the innate abilities of their own
minds the revelations that are made in the word of God unto us, is
because they do not apprehend that there is any thing wonderful, or
truly great and glorious in them. And, therefore, because they cannot
raise their minds unto a comprehension of these mysteries as they are
in themselves, they corrupt and debase them to suit them unto their
own low, carnal apprehensions : which is the principle that works
effectually in the whole of Socinianism ; for grant that there are
such" " wonderful things," such mysteries, in the gospel as we plead,
and the men of that persuasion will not deny but that our minds do
stand in need of a heavenly assistance to comprehend them aright,
for they deny them for no other reason but because their reason can-
not comprehend them.

136 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PAUT II.

8. Concerning these things so revealed in the word, the apostle
prays for these Ephesians that they might know them; as also, he
expresseth the way whereby alone they might be enabled so to do:
E/'s to sJd'smi bfiag,- — ■" That ye might have a sight, perception, or
understanding of them/' This he denies a natural man to have, or
that he can have; he "cannot know them," 1 Cor. ii. 14. It is true,
it may be said he cannot know them unless they are clearly and
fairly proposed unto him; no, nor then neither by the light and
power of his own natural faculties. He cannot do so by the use of
any outward means alone. It is futilous [vain] to imagine that the
apostle intends only that a natural man cannot know things that
are never proposed unto him, which is neither weakness nor discom-
mendation ; for neither can the spiritual man so know any thing.

Because it is thus with men by nature, therefore doth the apostle
so earnestly pray that these Ephesians might be enabled to under-
stand and know these things: and he doth it with an unusual solem-
nity, invocating the " God and Father of our Lord Jesus Christ,
the Father of glory;" which argues both a great intension of spirit in
him, and great weight laid upon the matter of his request.

But what reason is there for this earnestness? what is wanting
unto these Ephesians? what would he yet have for them? were they
not rational men, that had their eyes in their heads as well as others?
nay, were not many of them learned men, and skilled in all the
"curious arts" of those days? for here it was that so many upon their
first conversion burnt their books to the value of " fifty thousand
pieces of silver," Acts xix. 19. Probably they were many of them
very knowing in the new and old philosophy. Had they not the
Scripture also; that is, all the books of the Old Testament, and those
of the New which were then written? Did not the apostle and others
preach the doctrine of the gospel unto them, and therein the things
which he here mentioneth? He declareth and expressly testifieth
that he did, Acts xx. 20, 27. Speaking unto these very persons,
that is, the leaders of them, he saith, " I have kept back nothing
that was profitable unto you, but declared unto you all the counsel
of God," — namely, " what is the hope of his calling, and what the
greatness of his power." Were not these things sufficiently revealed,
and clearly proposed unto them? If they were not, it was because
the apostle could not so reveal and propose them, or because he would
not. If he could not, then he prays that that might be revealed
unto them which was not so to him, or that they might learn what
he could not teach them; which is foolish and impious to imagine.
If he would not, then he prays that they may know that which he
would not teach them, but which he could easily have so clone; which
is equally foolish to suppose. What, therefore, do they yet lack? what

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 137

is yet farther needful that they might know and understand these
things? for we must know that we understand no more of the mind
of God in the revelations that he makes unto us than we understand
of the things themselves that are revealed by him.

I am persuaded that these Ephesians were generally as wise, and
some of them as learned, as any in our days, let them have what
conceit of themselves they please. Yet grant some of ours but thus
much, that they have their wits about them and the use of their
reason, and let them have the things of the gospel, or the doctrines
of it, rationally proposed unto them, as they are in the Scripture, and
they defy the world to think that they yet want any thing to enable
them to know and rightly to understand them. " To fancy any thing-
else to be necessary hereunto is fanatical madness ; for what would
men have? what should ail them? Are not the doctrines of the
gospel highly rational? are not the things of it eminently suited unto
the reason of mankind? are not the books of the Scripture written
in a style and language intelligible? Is there any thing more re-
quired unto the understanding of the mind of any author but to con-
ceive the grammatical sense of the words that he useth, and the
nature of his propositions and arguings? And although St Paul, as
some say, be one of the obscurest writers they ever met with, yet
surely by these means some good shift may be made with his writings
also. It is, therefore, canting and nonsense, a reproach to reason
and Christian religion itself, to think that this is not enough to en-
able men to understand the mind of God in the Scriptures."

Well, be it so, at present, as unto the highly rational abilities of
some persons. It cannot be denied but that the apostle judged it
necessary that these Ephesians should have the special aid of the
Spirit of God unto this end, which he prayeth for; and we may
be excused if we dare not think ourselves better than they, nor to
have a sufficiency of learning, wisdom, and reason above others, or
less to need prayers of this nature than they did. And we find that
the apostle reneweth his prayer for them again unto the same pur-
pose with great fervency, Eph. iii. 14-19. All the difference ariseth
from hence, that the apostle judgeth that over and above the utmost
exercise of our natural faculties and abilities, in the use of outward
means, that we may know the mind of God in the Scripture,, wherein
these Ephesians were not wanting, it is necessary that the "eyes of
our understanding" should be spiritually opened and "enlightened;"
— but other men, it seems, think not so.

But if men should be allowed to suppose that our minds were no
way vitiated, depraved, or darkened by the fall, — which supposition
is the sole foundation of these assertions, — yet it is most irrational to
imagine that we can comprehend and understand the mysteries of

138 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

the gospel without especial spiritual illumination; for the original
light and abilities of our minds were not suited or prepared for the
receiving and understanding of them, for neither their being nor reve-
lation was consistent with the state of integrity. Wherefore, although
our minds should be allowed to be as wise and perspicacious with
respect unto that natural knowledge of God and all that belongs
unto it which was proposed unto us or necessary for us in the state
of nature, yet would it not follow that we are able to discern the
mysteries of grace when proposed unto us. The truth is, if our
minds be not corrupted or depraved, there is no need of the gospel
or its grace; and if they are, we cannot understand the mind of God
therein without especial illumination.

But it may be said, " That these things are consistent ; for notwith-
standing men's rational abilities and the use of means, yet it is meet
that they should both pray for themselves, and that others, whose duty
it is, should pray for them also. It is so, that they may be diligent
in their inquiries, and obtain the blessing of God upon their dili-
gence. But this doth not prove at all that they are not able of them-
selves to apprehend and know the mind and things of God in the
Scripture, or that any thing is wanting in them or to them which is
absolutely necessary thereunto."

I answer, that on these suppositions there is indeed nothing want-
ing but that which the apostle moreover prayeth for, which is none
of them ; and if that be not also requisite unto this end, his prayer
is vain and useless. That men be diligent in the discharge of their
duty herein, and that they may have the especial blessing of God
thereon, are here supposed, and we shall speak unto them afterward.
These are not the things that the apostle here prayeth for, but that
God would give them the " Spirit of wisdom and revelation, to en-
lighten the eyes of their understanding," that they may know them,
as shall be immediately declared. And, indeed, I understand not
how this prayer can be suited unto the principles of any who deny
the necessity of this internal spiritual aid. For they cannot but
think it strange to pray for a " Spirit of wisdom and revelation " to
be given unto their whole congregations, — which were a dangerous
way, fitted to make them wiser than their teachers; and for them-
selves, besides using diligence, and praying for a blessing on their
diligence, they disavow any farther concernment in this matter.

4. The thing in especial prayed for, in order unto the end pro-
posed, is, " that the eyes of our understandings may be enlight-
ened." This is the same which the psalmist prayeth for in the place
before insisted on, that "God would open his eyes;" and it is the
internal work of illumination that is intended. Now, although the
main force of the argument depends on these words, yet shall I not

CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 139

insist here upon them, because I must speak somewhat more in
particular unto the nature of this work afterward. Besides, what is
that darkness which is here supposed to be on our minds or under-
standings, what is its nature, efficacy, and power, how it is taken
away and removed, what is the nature of that spiritual light which
is communicated unto us in and for the removal thereof, I have at
large elsewhere declared.1 All that at present I shall observe from
these words is, in general, that there is an especial work of the Spirit
of God, in the enlightening the eyes of our understandings, necessary
unto our discerning of the mysteries of the gospel in a due manner;
which was to be proved.

5. What is declared concerning the author of this work in us, or
the principal efficient cause of it, doth farther confirm the same
truth; and this is the Holy Spirit, "That he' would give unto you
the Spirit of wisdom and revelation." That the Holy Spirit is the
immediate author of all supernatural effects and operations in us
hath been elsewhere proved at large; and what he is promised or
given in the gospel so to effect is not any thing that is in our own
power. Wherefore, the ascription of the communication of this
ability unto the Holy Ghost is a sufficient evidence that we want it
in ourselves. And all things here affirmed concerning the manner
of his communication unto us, and his properties as communicated,
do evidence the nature and evince the truth of the work ascribed
unto him. As for the first, it is by the grant, donation, or free gift
of God the Father: Eph. iii. 17, " That the God of our Lord Jesus
Christ, the Father of glory, would give unto you." God is called
" The King of glory," Ps. xxiv. 7, 8, and " The God of glory," Acts
vii. 2, with respect unto his own glorious majesty; but he is "The
Father of glory" as he is the eternal spring and cause of all glory
unto the church. And these titles are prefixed unto this grant or
the request of it, " The God of our Lord Jesus Christ, the Father of
glory," to intimate that it proceeds from his relation unto us in
Christ, with that love and bounty wherein he is the cause of all
grace and glory unto us. Wherefore, receiving this Spirit by free
donation, as we do, Luke xi. 13, all that we receive from him and by
him, we have it by the way oifree gift or donation also. Therefore is
this ability of understanding the Scripture, and the mysteries of the
truth contained therein, a mere free gift of God, which he bestows on
whom he will. So our Saviour told his disciples, " It is given unto
you to know the mysteries of the kingdom or heaven, but to them" (to
others) " it is not given," Matt. xiii. 11, who yet heard his words and
understood the literal sense of the propositions used by him as well as
the disciples did. Whoever, therefore, hath this ability to know the
1 See his treatise on the Holy Spirit, book iii. chap. iii. vol. iii. of his -works. — Ed.

140 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

mysteries of the gospel, lie hath it by free gift or donation from
God. He hath received it, and may not boast as if it were from
himself, and that he had not received it, as the apostle speaks,
1 Cor. iv. 7.

Again, the properties ascribed unto him, as thus communicated for
this end, are " wisdom and revelation."

He is the " Spirit of wisdom." So in the communication of
him in all fulness unto the Lord Jesus Christ, the head of the
church, he is called " The Spirit of wisdom and understanding," Isa.
xi. 2, and that because he was to make him of " quick understand-
ing in the fear of the Lord," verse 3. He is a " Spirit of wisdom"
essentially in himself, and causally or efficiently unto others; and
these things do mutually demonstrate each other. That he is the
cause of all wisdom in" others, is a demonstration that he is essentially
wise in himself; for "he that planted the ear, shall he not hear?
he that formed the eye, shall he not see?" And because he is essen-
tially wise, he must be the author of all wisdom unto others; for all
good must come from that which is infinitely, eternally, unchange-
ably so, James i. 1 7. He is, therefore, called " The Spirit of wisdom"
on both these accounts, — as he is essentially so in himself, and as he
is the efficient cause of all wisdom unto others ; and it is in the latter
way immediately that he is here so termed. And this property is
peculiarly ascribed unto him, as thus given unto us to " open our
eyes," with respect unto the work which he is to do; for wisdom is
required hereunto, — that wisdom which may deliver us from being
really fools ourselves, and from judging the things of God to be folly.

There is a wisdom required hereunto : " Who is wise, and he shall
understand these things? prudent, and he shall know them? for the
ways of the Lord are right, and the just shall walk in them : but
the transgressors shall fall therein," Hos. xiv. 9. Want of this wis-
dom is the cause that Avicked men take offence at and dislike the
ways of God, because they do not spiritually understand them, and
so cast themselves into destruction. And it is of the same things
that the prophet affirms, that "none of the wicked shall under-
stand, but the wise shall understand," Dan. xii. 10. And it is called
" The wisdom of the just," Luke i. 17.

This wisdom is not in us by nature. Men are naturally " wise in
their own conceit ;" which if continued in is a hopeless frame of mind,
Prov. xxvi. 12: and in nothing doth it more evidence itself than
in apprehensions of their own ability to comprehend spiritual things,
and in their contempt of what they do not so as folly, 1 Cor. i.
] 8, 23. And with respect hereunto doth the apostle give that ad-
vice unto us as our duty, " Let no man deceive himself. If any man
among you seemeth to be wise in this world, let him become a fool,

CnAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 141

that he may be wise/' 1 Cor. iii. 18. This is a matter wherein men
are very apt to deceive themselves, even to conceit themselves wise,
and to trust thereunto in the things of God ; whereof alone he there
treats. Whereas, therefore, the especial promise of God is, to teach
the meek and the humble, there is nothing that sets men at a greater
distance from divine instruction than a proud conceit of their own
wisdom, wit, parts, and abilities. Wherefore, this wisdom, which is
the daughter of natural darkness and the mother of proud spiritual
ignorance, the Spirit of wisdom freeth the minds of believers from,
in the way that shall be afterward declared; and therein is he unto
us a " Spirit of wisdom." Moreover, he gives us that "wisdom which
is from above," which we are directed to "ask of God," James i. 5.
Without this wisdom, which he works in us, no man can understand
the wisdom of God in the mystery of the gospel ; whoso is thus made
wise shall understand these things, and none else. There is, there-
fore, a gift of sjriritual wisdom and understanding necessary here-
unto, that we may discern the " wonderful things " that are in the
word of God. To whom this is not given, they know not the
mysteries of the kingdom of heaven. Let men please or pride
themselves whilst they will in their own wisdom and learning, and
explode the consideration of these things in our inquiries after the
mind of God, the meanest believer who hath received this wisdom
from above, according unto the measure of the gift of Christ, knoweth
more of the mind of God in a due manner than they do.

When our Lord Jesus Christ affirmed that he came into the world
" that they which see not might see," or to communicate spiritual,
saving light unto the minds of men, the Pharisees, who had great
apprehensions of their own wisdom and understanding in the law, re-
plied with scorn, " Are we blind also?" John ix. 39, 40. It proved
no otherwise, and that to their eternal ruin. Yet do I not judge
all them to be practically blind who do not doctrinally own the re-
ceiving of this wisdom and light from above; for although we make
not ourselves to differ from others, nor have any thing in a way
of spiritual ability but what we have received, yet are some apt to
glory as if they had not received, as the apostle intimates, 1 Cor.
iv. 7. Wherefore, the Holy Spirit, as given unto us, is said to be a
" Spirit of wisdom," because he maketh ws wise, or worketh wisdom
in us. This wisdom we have not of ourselves ; for to suppose it, ren-
ders the word of God of none effect. And this spiritual wisdom, thus
to be bestowed upon us, thus to be wrought in us, is necessary, that
we may know the mysteries of the gospel, or understand the mind
of God therein ; which is all that we plead for.

I have insisted the longer upon this testimony, because the whole
of what we assert in general, in the nature, causes, and effects of it,

142 CAUSES, WAYS, AND MEANS, ETC. [BOOK VL, PART II.

is fully declared therein. And this was the way whereby they of old
came to understand divine revelations, or the mind of God as re-
vealed in the Scripture. If others, who seem to scorn all mention
of the teaching of the Holy Ghost, have found out a course more
expedite unto the same end, it is what I understand not nor do
desire to participate in.

CHAPTER III.

Other testimonies pleaded in confirmation of the same truth — John xvi. 13 opened
— How far all true believers are infallibly led into all truth declared, and the
manner how they are so — 1 John ii. 20, 27, explained — What assurance of
the truth they have who are taught of God — Eph. iv. 14; Job xxxvi. 22,
John vi. 45 — Practical truths inferred from the assertion proved.

There are yet other testimonies which may be pleaded unto the
same purpose ; for unto this end is the Holy Ghost promised unto
all believers: John xvi. 13, "When the Spirit of truth is come, he
shall guide you into all truth."

The Holy Spirit is called " The Spirit of truth" principally on the
same account as God absolutely is called " The God of truth ;" he is
so essentially. He is the first, absolute, divine, eternal verity. So he
is originally called " The Holy Spirit" on the account of his essential
holiness. But it is not on that account solely that he is here called
" The Spirit of truth." He is so as he is the revealer of all divine,
supernatural truth unto the church, as he is also called " The Holy
Spirit," as he is author of all holiness in others ; therefore is he here
promised unto the church, as it is his work to lead us into all truth.

And two things are considerable in this promise: — 1. What is in-
tended by all truth; 2. How the Holy Spirit guides or leads us
into it: —

1. With respect unto the object, — (1.) It is not all truth absolutely
that is intended. There is truth in things natural and civil, and stories
of things that are past ; nothing of this nature is comprised in this
promise. We see believers of all sorts as ignorant of, as unacquainted
with, many of these things as any other sort of men whatever ; yet
doth not one word of the promise of Christ fall unto the ground.
Wherefore, all that truth, or all truth of that nature, whereof our
Saviour there speaketh is alone intended. The mysteries of the
gospel, of the kingdom of heaven, the counsel of God about the sal-
vation of the church by Christ, and concerning their faith and obe-
dience, are the truth which he is promised to guide us into. This
the apostle calleth " All the counsel of God," Acts xx. 27, — namely,
which respects all the ends of our faith and obedience, verse 21.

(2.) It admits of a limitation with respect unto the diversity of

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 143

subjects, or the persons unto whom this truth is to be communicated.
They are not all of them, as to the degrees of light and knowledge,
equally to be led into all truth. Every one unto whom he is thus
promised shall be so far led into the knowledge of it as is necessary
unto his own estate and condition, his duty and his work ; for " unto
every one of us is given grace according to the measure of the
gift of Christ/' Eph. iv. 7. It is Christ alone who, in the free gift of
all grace, assigns the measures wherein every one shall be made par-
taker of it. In his sovereign will he hath allotted the measures of
grace, light, and knowledge unto all the members of the church ;
and there is no less difference in these measures than in the know-
ledge of the most glorious apostle and that of the meanest believer
in the world. The duty, work, and obedience of every one, is the
rule of the measure of his receiving these gifts of Christ. None
shall want any thing that is necessary unto him ; none shall receive
any thing that he is not to use and improve in a way of duty.

2. Our second inquiry is, how the Spirit doth thus lead us into all
truth. The external revelation of truth is herein supposed. This
he is promised to instruct us in the knowledge of in a spiritual man-
ner; whereby I understand no more but so as it is required of us in
a way of duty. To clear the truth hereof some things must be ob-
served; as, —

(1.) The promises concerning the mission of the Holy Spirit in
these chapters of the Gospel [by John], xiv. xv. xvi., are not to be con-
fined unto the apostles, nor unto the first age or ages of the church.
To do so is expressly contradictory unto the discourse and whole design
of our Lord Jesus Christ unto that purpose; for he promiseth him
in opposition unto his own temporary abode in the world, namely,
that this of the Spirit should be for ever, chap, xiv 1 6, — that is,
sag ttiz ffvvre'ksitt.g rot/ aiuvog, Matt, xxviii. 20, unto the consumma-
tion of the whole state of the church here below. And to suppose
the contrary is to overthrow the foundation of all truth and comfort
in the church : for their preservation in the one, and the administra-
tion of the other unto them, depend on the accomplishment of this
promise alone; and so also do all the benefits of the intercession of
Christ, which are no otherwise communicated unto us but by the
Holy Spirit, as given in pursuit of this promise ; for what herein
he prayed for his apostles, he prayed for all them that should believe
in him through their word unto the end of the world, John xvii. 20.

(2.) It is granted that sundry things in the promises of the Holy
Ghost were peculiar unto the apostles, and had their accomplishment
on the day of Pentecost, when he descended on them in that glori-
ous, visible manner, Acts ii. 1-4; for as they were commanded by
our Saviour to wait for this his coming before they engaged in the

1 44 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

discharge of that office whereunto he had called them, Acts i. 4, so
now they were fully empowered and enabled unto all that belonged
thereunto. But their peculiar interest in these promises respected
only things that were peculiar unto their office; such that men-
tioned in this place is not.

(3.) It is not an external guidance into the truth by the objective
revelation of it that is intended, for such revelations are not granted
unto all believers unto whom this promise is made, nor are they to
look for them ; and the revelation of truth, in the ministerial pro-
posal of it, is common unto all the world unto whom the word is
preached, and so is not the subject of an especial promise.

(4.) Wherefore, it is the internal teaching of the Holy Ghost, giving
an understanding of the mind of God, of all sacred truths as revealed,
that is intended: for, — [1.] It is the same with that other promise,
" They shall be all taught of God ;" for we are thus taught of God
by the Spirit's leading us into all truth, and no otherwise. [2.] This
the word enforceth. " The Spirit of truth hhnyfan v.uag, shall lead
and guide you in the right way to the knowledge of the truth." So
when Philip asked the eunuch whether he understood the things
which he read out of the prophet Isaiah, he replied, " How can I,
lav M tic, bbrtyyjsri /xs, ' unless one lead me' to the sense of it?" —
that is, " by his interpretation give me an understanding of it," Acts
viii. 31. Thus the Holy Spirit leads us into all truth, by giving us that
understanding of it which of ourselves we are not able to attain.
And other interpretations the words will not admit. It is, therefore,
his work to give us a useful, saving understanding of all sacred truth,
or the mind of God as revealed in the Scripture. All spiritual, divine,
supernatural truth is revealed in the Scripture. Herein all are
agreed. The knowledge, the right understanding, of this truth as
so revealed, is the duty of all, according unto the means which they
enjoy and the duties that are required of them. Neither can this
be denied. Unto this end, that they may do so, the Holy Spirit is
here promised unto them that do believe. His divine aid and assist-
ance is, therefore, necessary hereunto. And this we are to pray for,
as it is promised. Wherefore, of ourselves, without his especial
assistance and guidance, we cannot attain a due knowledge of and
understanding in the truth revealed in the Scripture. As unto the
especial nature of this assistance, it shall be spoken unto afterward.

This is again affirmed concerning all believers, 1 John ii. 20, 27,
" Ye have an unction from the Holy One, and ye know all things.
The anointing which ye have received of him abideth in you, and
ye need not that any man teach you : but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as it
hath taught you, ye shall abide in it."

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 145

1. That by the unction and anointing in this place, the Spirit of
God and his work, with respect unto the end mentioned, are intended,
is not questioned by any that are conversant about these things with
sobrietjr. And it is plain in the text; for, — (1.) That the Holy Spirit
in his especial operations is called an unction, or is said to anoint us,
is evident in many places of the Scripture : see Heb. i. 9 ; 2 Cor. i.
21, 22. Neither is a spiritual unction ascribed unto any thing else
in the whole Scripture. (2.) That expression, " Which ye have from
the Holy One" (Acts iii. 14, Rev. iii. 7), that is, Jesus Christ, doth
expressly answer unto the promise of Christ to send his Holy Spirit
unto us, and that for the end here mentioned, — namely, to teach us,
and lead us into all truth ; whence he is called " The Spirit of the
Lord," or " of Christ," 2 Cor. iii. 17, 18; Rom. viii. 9; Phil. i. 19, etc.
(3.) That, also, of his " abiding in us" is nothing but an expression of
the same promise of Christ that he shall " abide with us for ever,"
John xiv. 1 6. (4.) The work here assigned unto this unction is express-
ly assigned unto the Holy Spirit: John xvi. 13, " The Spirit of truth
will guide you into all truth." (5.) What is said of it, — namely, not
only that it is true, and not false, but that it is " truth, and is no lie,"
— doth plainly intimate his essential verity. And I cannot but wonder
that any persons should, against this open and plain evidence, ascribe
the things here mentioned unto any thing else, and not exclusively
unto the Holy Ghost; for so do some contend (Episcop. in loc. after
Socin. on the same place), that by this unction the doctrine of the
gospel only is intended. It is true that the doctrine of the gospel, in
the preaching of it, is the means or instrumental cause of this teach-
ing by the Holy Ghost ; and on that account what is spoken of the
teaching of the Spirit of God may be spoken, in its place, of the doc-
trine of the gospel, because he teacheth us thereby. But here it is
spoken of objectively, as what we are to be taught, and not efficiently,
as what it is that teacheth us. And to say, as they do, " It is the in-
struction which we have by the gospel that is intended," is to assert
the effect only, and to exclude the cause; for that signifies no more
but the effect of the unction here ascribed unto believers, as that
which they had received from the Holy One. Didymus, an ancient
learned writer, interpreteth this unction to be the illuminating grace
of the Spirit, and the Holy One to be the Spirit himself, lib. ii. de
Spir. Sane. But the other interpretation is more proper and conso-
nant unto the use of the Scripture. The expression is taken from
the institution of God under the Old Testament whereby kings and
priests were anointed with oil, to signify the gifts of the Spirit com-
municated unto them for the discharge of their office ; and thence
believers, who are real partakers of the internal unction in the graces
and gifts of the Holy Ghost, are said to be " made kings and priests

VOL. IV. 10

146 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI, PART II.

unto God." It is, therefore, the work of the Holy Spirit that is here
described. He alone, and his gifts, graces, and privileges that ensue
thereon, are so expressed, here or anywhere else in the whole Scrip-
ture.

2. Two things are to be observed in what is here ascribed unto
this unction: — (1.) What is the effect of his work in believers; (2.)
What is the nature of it, or how he produceth that effect.

(1.) For the first, there is a double expression of it: — [1.] That
they " know all things;" [2.] That they " need not that any should
teach them;" — both which expressions admit of, yea require, their
limitations.

[1.] The "all things" intended come under a double restriction, —
the first taken from the nature of the things themselves, the other
from the scope and circumstances of the place ; or, the one from the
general end, the other from the special design proposed.

1st. The general end proposed is, our abiding in Christ: "Ye
shall abide in him;" which the apostle expresseth, 1 John ii. 24, by
"continuing in the Son, and in the Father." Wherefore, the all
things here mentioned are all things necessary unto our ingrafting
into and continuance in Christ. Such are all the fundamental, yea,
important truths of the gospel. Whatever is needful unto our com-
munion with Christ and our obedience to him, this all true believers
are taught. However they may mistake in things of lesser moment,
and be ignorant in the doctrine of some truths, or have but mean
degrees of knowledge in any thing, yet shall they all know the mind
and will of God as revealed in the Scripture, in all those things and
truths which are necessary that they may believe unto righteousness
and make confession unto salvation.

2dly. The especial end under consideration is, preservation and
deliverance from the antichrists and seducers of those days, with the
errors, lies, and false doctrines which they divulged concerning Christ
and the gospel. The only way and means whereby we may be so
preserved from the poisons and infections of such pernicious opinions
and ways is, the assured knowledge of the truths of the gospel as
they are revealed in the Scripture. All those truths which were any-
way needful to secure their faith and preserve them from mortal
seductions, they were taught and did know. And where any man
knows the truths which are required unto his implantation into
Christ, and his continuance with him in faith and obedience, as also
all those which may preserve him from the danger of seduction into
pernicious errors, however he may fail and be mistaken in some
things of less importance, yet is he secured as unto his present ac-
ceptable obedience and future blessedness. And to speak of it by
the way, tins giveth us the rule of our especial communion and

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 147

love. Where any are taught these things, where they have the know-
ledge and make confession of that truth, or those articles of faith,
whereby they may " abide in Christ," and are preserved from per-
nicious seductions, although they may differ from us and the truth
in some things of less moment, we are obliged not only to forbear-
ance of them, but communion with them; for who shall refuse them
whom Christ hath received? or doth Christ refuse any to whom he
gives his Spirit, who have the unction from the Holy One? This,
and no other, is the rule of our evangelical love and communion
among ourselves. Whatever we require more of any as a necessary
condition of our Christian society, in point of doctrine, is an unwar-
rantable imposition on their consciences or practice, or both.

[2.] It is said that they so know these things as that they " need
not that any should teach them : " which also requireth a limitation
or exposition; for, —

1st. It is only the things as before declared that respect is had
unto. Now, besides these, there are many other things which be-
lievers stand in need to be taught continually, and whose know-
ledge belongs unto their edification. Many things are very useful
unto us that are not absolutely necessary. In natural things, and
such as belong unto this present life, men would be very unwilling
to be without or part with sundry things, without which yet life
might be preserved ; because they value them, as of use unto
themselves, so enabling them to be useful unto others. And they
who understand the nature, use, and benefit, of evangelical truths
will not be contented that their knowledge in them should be con-
fined only unto those which are of absolute necessity unto the being
of spiritual life : yea, they cannot be well supposed to know those
truths themselves who pretend such a satisfaction in them as to look
no farther ; for all who are sincere in faith and knowledge do aim at
that " perfect man in Christ," which all the ordinances of God are
designed to bring us unto, Col. i. 28. Wherefore, notwithstanding
the knowledge of these things, there is still use and need of farther
ministerial teaching in the church.

Idly. It is spoken of the things themselves absolutely, and not
with respect unto the degrees of the knowledge of them. They did
so know them as that there was no need that any man should teach
them unto them, as unto their initial knowledge and substance of the
things themselves; and so it may be said of all believers. But yet
there are degrees of knowledge with respect unto those very things,
which they may and ought to be carried on unto, as the apostle
speaketh, Heb. vi. 1 ; and therefore doth the holy apostle himself
who writes these things farther instruct them in them. And herein
consists the principal part of the ministry of the church, even to carry

148 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

on believers unto perfection in those things wherein, for the sub-
stance of them, they have been already instructed.

3dly. That which is principally intended is, that they need not
that any should teach them, so as that they should depend on the
light and authority of their instruction. Others may be helpers of
their joy, but none can be lords of their faith. " Ye need no such
teaching, because of the unction which ye have received."

(2.) For the general nature of the work here ascribed unto this
unction, — that is, the Holy Spirit, — it is teaching: " The unction
teacheth you." There are but two ways whereby the Spirit teacheth
us, nor can any other be conceived. The one is by objective, the
other by subjective revelations; for he teacheth us as a "Spirit of
wisdom and revelation." The first way of his teaching is by im-
mediate inspiration, communicating new sacred truths from God
immediately unto the minds of men. So he taught the prophets
and apostles, and all the penmen of the Scripture. By him the word
of the Lord came unto them ; and they spake as they were acted by
him, 1 Pet. i. 11, 12; 2 Pet. i. 21. This is not the way of teaching
here intended, for the end of this teaching of the Holy Ghost is only
to make men teachers of others, which is not here intended ; nor
doth the apostle discourse unto any such purpose, as though God
would grant new revelations unto men to preserve them from errors
and seductions, which he hath made sufficient provision for in the
word, Isa. viii. 20; 2 Pet. i. 19. By this word were they to try all
doctrines and pretended revelations, yea, those which were so really
before they received them, 1 John iv. 1. Besides, what is here af-
firmed is ascribed unto all sorts of believers, under the distribution
which they are cast into by the apostle, — namely, of " old men,"
" young men," and " babes," which had not all ot them received the
Spirit of immediate revelation.

His other way of teaching is that which we have insisted on, —
namely, his enabling us to discern, know, and understand the mind
and will of God as revealed in the Scripture, or as declared in any
divine revelation. This alone is or can be here intended. Where-
fore, this is the design of the apostle in these words: All divine
truths necessary to be knoivn and to be believed, that we may live
unto God in faith and obedience, or come unto and abide in Christ,
as also be preserved from seducers, are contained in the Scripture,
or proposed unto us in divine revelations. These of ourselves we
cannot understand unto the ends mentioned ; for if we could, there
would be no need that we shoidd be taught them by the Holy Spirit:
but this is so; he teacheth us all these things, enabling us to discern,
comprehend, and acknowledge them. And this is the whole of what
we plead for.

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 149

For a close of our considerations on these words of the apostle, I
shall only observe what assurance a man that is thus taught the truth
may have that it is the truth which he is taught, and that he is not
deceived in his apprehensions of it; for hereon depends the use of
this instruction, especially in times of trial,— indeed, at all times and
on all occasions. It is not enough that we know the truth, but we
must be assured that so we do: see Eph. iv. 14; Col. ii. 2. And
there was never a greater artifice in the world than that whereby
the Roman church hath imposed an impregnable, obstinate credu-
lity on all that adhere thereunto; for it doth first fix this in their
minds that itself cannot err, and therefore whatever is by her
authority proposed unto them is infallibly true. Hence it comes to
pass that they will abide obstinate against all convictions and the
highest evidence of truth in all particular instances, whilst this prin-
ciple is firmly fixed in their minds, that the church which proposeth
these things unto them cannot err nor be mistaken; yea, whilst
this persuasion abides with them, they may be, and indeed accord- ■
ingly are, obliged to believe contradictions, things most irrational
and absurd, inconsistent with Christian piety and the peace of
human society. However, they say well in this, that it is necessary
that a man should have good assurance of the truth which he doth
profess, or of his own understanding of it and conception about it.
This the apostle calleth " The riches of the full assurance of under-
standing/' Col. ii. 2 ; whereof we shall speak afterward.

Wherefore, whereas the assurance of mind in other teachings de-
pends much on the authority of them by whom they are taught, on
a supposition that believers are taught the mind of God in the Scrip-
ture by the Holy Spirit, or are by him enabled to discern and know
it, the inquiry is, how or by what means they have an assurance
that they have a right understanding of the things which they are
so taught, so as to abide in them and the profession of them against
all opposition whatever, and so as to venture the eternal condition
of their souls on that assurance they have of the truth ; which every
one must do whether he will or no. And this in the text is referred
unto the author of this teaching: "The anointing is truth, and is
no lie;" it is true, and infallibly so. There is no fear of, no possi-
bility for, any man being deceived in what he is taught by this unc-
tion. And an assurance hereof ariseth in our minds partly from the
manner of his teachings, and partly from the evidence of the things
themselves that we are taught. The manner and way of his teach-
ing us in and by the Scripture evidenceth unto us that what we are
taught "is truth, and is no lie." He giveth a secret witness unto what
he teacheth in his teachings; for " it is the Spirit that beareth witness,
because the Spirit is truth," 1 John v. 6. And with respect unto

] 50 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

the evidence which is so given us of the truth, it is said that the
" unction" whereby we are taught "is truth, and is no lie;" that is, it
is impossible any one should be deceived who is so taught. This will
more fully appear when we have declared the whole of his work
herein; something only may noAv be spoken, on occasion of this tes-
timony.

There is a peculiar power accompanying the teaching of God by
his Sjjirit: " Behold, God exalteth by his power: who teacheth like
him?" Job xxxvi. 22. So our Saviour expoundeth that promise,
"They shall be all taught of God." "Every man therefore that hath
heard," saith he, "and hath learned of the Father, cometh unto me,"
John vi. 45. There is such an efficacy accompanying God's teaching,
that whosoever is so taught doth certainly believe the things that he
is taught, as having the evidence of the truth of them in himself.

When the Holy Ghost gave new revelations of old unto the pro-
phets and penmen of the Scripture by immediate inspiration, he
did therein and therewith communicate unto them an infallible evi-
dence that they were from God; and when he doth illuminate our
minds in the knowledge of what is revealed, he doth therein himself
bear witness unto, and assure us of, the truth which we do under-
stand. Hereby do we come to that which the apostle calleth " The
full assurance of understanding, in the acknowledgment of the
mystery of God." He not only enableth our minds to apprehend
the truth, but he shines into our hearts, the seat of spiritual expe-
rience, to " give us the knowledge of the glory of God in the face of
Jesus Christ." And the assurance which believers have thereby is
above that which any other evidence or demonstration whatever can
give; and the meanest believer hath from this teaching a greater
rest, satisfaction, and assurance in the knowledge of the mind of
God, than any that can be attained by the most raised notions or
profound disputations: for "he that believeth hath the witness in
himself," 1 John v. 10. And why should others think it strange
that there should be such evidence of truth in the teaching of the
Spirit, by the illumination of our minds in the knowledge of the
Scripture, as to give us an assurance of the highest nature, seeing
there is "none that teacheth like him?"

Want hereof is that which makes men to fluctuate in their con-
ceptions of spiritual things, and so ready on every occasion to part
with what they have received. The church of Rome hath, as we
observed, rather craftily than wisely, provided against any inconve-
nience herein. The doctrines which it teacheth are many of them
false, and so the things contained in them can give no evidence
unto themselves in the minds of men ; for there is nothing but ima-
gination in error, — there is nothing of substance in it. And their

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 151

way of teaching is not accompanied with any especial advantage;
3^ea, it is the most vain that ever was in the world. They would
have men suppose that they may advance at once in the true belief
of a hundred things whereof they have no evidence, merely resting
on the infallibility of the church, by which, they say, they are pro-
posed. Wherefore, they teach men that although they receive no
evidencing light in this way of their instruction, nor have any ex-
perience of the power or efficacy of truth in what they are taught,
yet they may rest assuredly in the infallibility of the church. Hence
the assurance they have of any thing they suppose truth is not an
act of the mind in the embracing of the truth from any evidence
that it gives of itself, but a presumption in general that the church
is infallible by which these things are proposed unto them. The
design is, to prevail with men to suppose that they believe all things,
when, indeed, they believe nothing, — that they understand the mind
and will of God, when, indeed, they understand nothing at all of
them ; for a man believes nothing but what is accompanied with an
evidence whereon it ought to be believed. But this they pretend
not unto, at least not such that should give them that assurance of
the truth of it which is requisite; and therefore are all men by
them referred for that unto the infallibility of the church. Persons
weak, ignorant, credulous, or superstitious, either for interest or by
the craft of seducers, may be prevailed on to make their resort unto
this relief. Those who will not forego the rational conduct of their
own souls, and leave themselves unto the guidance of others, knowing
that it is they alone who must give an account of themselves to God,
will not easily be induced thereunto.

Others will resolve all into their own rational conceptions of
things, without any respect unto a superior infallible teacher; and
the minds of many, influenced by this notion, that they have them-
selves alone to trust unto, are come unto the utmost uncertainty and
instability in all things of religion. Nor can it otherwise be : for as
the mind of man is in itself indifferent and undetermined unto any
thing, as true or false (unless it be in its first notions of the common
principles of reason) beyond the evidence that is proposed unto it;
so also is it various, unsteady, and apt to fluctuate from one thing
to another. And there are but two ways whereby it may be natu-
rally ascertained and determined in its conceptions and assent. The
first is by the use of the external senses, which will not deceive it.
However, it cannot but receive, believe, and comply with what it
comprehends by its senses; as what it sees, hears, and feels. The
other is by reason, whereby it deduceth certain conclusions from
propositions of necessary truth, — that is, by demonstration. But by
neither of these ways can the mind be brought unto a stability and

152 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

assurance in or about things spiritual or supernatural ; for they aro
neither the objects of natural sense nor capable of a scientifical de-
monstration. Wherefore, a man can have nothing but a probability
or conjectural knowledge concerning them, unless he have some cer-
tain, infallible teaching wherein he can acquiesce. And such is that of
this "unction," which "is truth, and is no lie." In and by his teaching
of us, — namely, the mind of God as revealed in the Scripture, — there
is such evidence of truth communicated unto our minds and hearts
as giveth us an immovable assurance of them, or the " full assurance
of understanding;" for God therein " shines in our hearts, to give us
the light of the knowledge of his glory in the face of Jesus Christ."

Again, there is an evidence in the things themselves, unto spiri-
tual sense and judgment, Phil. i. 9 ; Heb. v. 1 4. This is that which
gives the mind the highest assurance of the truth of what it doth
believe that it is capable of in this world ; for when it finds in itself
the power and efficacy of the truth wherein it is instructed, that it
worketh, effecteth, and implanteth the things themselves upon it,
giving and ascertaining unto it all the benefits and comforts which
they promise or express, and is thereby united unto the soul, or hath
a real, permanent, efficacious subsistence in it, — then, I say, hath the
mind the utmost assurance in the truth of it which it doth or can
desire in the things of this nature. But this belongs not unto our
present design.

The testimonies pleaded are sufficient for the confirmation of our
first general assertion, — namely, That it is the Holy Spirit ivho
teacheth us to understand aright the mind and will of God in the
Scripture ; without whose aid and assistance we can never do so
usefully nor profitably unto our own souls. Sundry others that
speak unto the same purpose will be afterward on various occasions
insisted on.

I might add unto these testimonies the faith and profession of
the church in all ages, — they all believed and professed that the
Scriptures could not be understood and interpreted without his as-
sistance and inspiration by whom they were indited, — but it is not
necessary so to do; for those who profess to trust unto their own rea-
son and understanding only, cannot be so ignorant as not to know
that they have no countenance given unto their persuasion in anti-
quity, unless it were by the Pelagians. But whereas there is no
profitable handling of sacred truths on any pretence but with an
eye unto the guidance of Christian practice, — and when that is
manifest, it gives a great confirmation in our minds unto the truth
itself, — I shall, before I proceed unto the consideration of the especial
ways of the teaching of the Holy Spirit in this matter, and the
especial duties required of us in compliance with them, that they

CHAP. III.] SPIRITUAL ILLUMINATION PEOVED FROM SCRIPTURE. 153

may be effectual, divert a little unto some sucli considerations of that
nature as derive from this general assertion.

It is the great promise of the New Testament that all believers
shall be diduxro! rou Qsou, " taught of God;" which our Saviour him-
self pleads as the only ground of their believing, John vi. 45. And
so the apostle tells the Thessalonians that they were SsodidaxToi,
" taught of God/' 1 Thess. iv. 9. No man is alrodidaxTog, " taught
of himself/' his own teacher and guide in sacred things; neither
can any man have a worse master, if he trust thereunto alone. The
diligent use of all outward means appointed of God unto this end,
that through the knowledge of the Scripture we may be made wise
unto salvation, we always suppose. Amongst them the ministry of
the church hath the first and chiefest place, Eph. iv. 12-15: for they
are with me of no account who think it not worth the utmost of
their diligence to attain the knowledge of those " wonderful things"
that are in the word; yea, I should greatly admire at their stupi-
dity who will not give so much credit unto the Scripture testifying
of itself, and the suffrage of all good men with it, that there are
" wonderful things" contained in it, so far as to inquire with their
utmost diligence whether it be so or no, but that I know the rea-
sons and causes of it. But a supreme teacher there must be, on
whose wisdom, power, and authority, we ought principally to depend,
as unto this end of being taught of God. And hereunto the use
of our own reason, the utmost improvement of the rational abilities
of our minds, is required. Those who would take away the use
of our reason in spiritual things would deal with us, as we said
before, as the Philistines did with Samson, — first put out our eyes,
and then make us grind in their mill. The Scripture we own as
the only rule of our faith, as the only treasury of all sacred truths.
The knowledge we aim at is, the "full assurance of understanding"
in the mind and will of God, revealed therein. The sole inquiry
is, whether this supreme teacher be the Spirit of God instructing
us in and by the Scripture, or whether it be the authority of this
or that, any or all of the churches in the world, which either are '
so or pretend to be so. Which of these will it be our wisdom to
choose and adhere unto? That the Holy Spirit hath taken this
work upon himself we have already proved, and shall afterward
farther demonstrate. Some churches, especially that of Rome,
assume this office unto themselves; but it is too well known to
the most to be trusted herein, and a great prejudice there lieth in
this cause against that church at first. The Holy Spirit leaves
unto us, yea, requires of us, the diligent use of the Scripture and
exercise of our own reason, in subserviency unto his teaching; but
this church requires us to renounce them both, in compliance with

154 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

herself. And can it stand in competition with him ? He is infallible ;
the unction "is truth, and is no lie;" the Spirit is truth. This also,
indeed, that church pretends unto, but with such an open affront
unto all evidence of truth as the world never underwent from any of
its people before. He is absolutely, infinitely, eternally free from
any design but the glory of God [in] the present and eternal good of
them that are instructed by him. It will be very difficult for those
of Rome to pretend hereunto ; yea, it is apparent that all the exer-
cise of their instructing authority lieth in a subserviency unto then-
own interest. When I see that men by a pretence hereof have
gotten unto themselves wealth, power, principalities, dominions,
with great revenues, and do use them all unto their own advantage,
and mostly to the satisfaction of their lusts, pleasures, pride, ambi-
tion, and the like inordinate affections, I confess I cannot be free to
deliver up blindfold the conduct of my soul unto them. He is full
of divine love and care of the souls of them whom he doth instruct;
is it so with them, or can any creature participate in his love and
care? He is infinitely wise, and "knoweth all things, yea, the deep
things of God," and can make known what he pleaseth of them unto
us; as the apostle discourseth, 1 Cor. ii. They who preside in that
church are ignorant themselves, as all men are, and the less they
know it the more ignorant they are : yea, for the most part, as unto'
sacred things, they are comparatively so with respect unto other
ordinary men; as a late pope, when some of their divines waited
for an infallible determination of a theological controversy among
them, confessed that he had not studied those things, nor had the
knowledge of them been his profession !

But yet, notwithstanding these and several other differences be-
tween these teachers, it is marvellous to consider how many betake
themselves unto the latter of them, and how few unto the former;
and the reason is, because of the different methods they take in
teaching, and the different qualifications they require in them that
are to be taught: for as unto them whom the Spirit of God under-
taketh to instruct, he requireth that they be meek and humble; that
they give themselves unto continual prayer, meditation, and study
in the word day and night; above all, that they endeavour a con-
formity in their whole souls and lives unto the truths that he instructs
them in. These are hard conditions unto flesh and blood; few there
are who like them, and therefore few they are who apply themselves
unto the school of God. We may be admitted scholars by the other
teacher on far cheaper and easier rates. Men may be made "good
Catholics," as to faith and understanding, without the least cost in
self-denial, or much trouble unto the flesh in any other duty. There
is no qualification required for the admission of a man into the Catho-

CHAP. III.] SPIRITUAL ILLUMINATION PEOVED FROM SCRIPTURE. 155

lie schools, and barely to be there is to be wise and knowing enough.
Wherefore, although all advantages imaginable as unto the teachers
lie on the one hand, yet the pretended easy way of learning casts
the multitude on the other; for it requireth more wisdom than we
have of ourselves to be at all that charge and pains in spiritual duty,
and diligence in the use of all means for the right understanding of
the mind of God, which is required in and of all them who will ad-
vantageously partake of the teaching of the Holy Spirit, when it is
supposed we may have all the ends which we aim at thereby in an
easy and naked assent unto the proposals of the church, without the
least farther charge or trouble. But these are the measures of sloth-
ful and carnal minds, who prefer their ease, their lusts, and plea-
sures, before their souls. There is difficulty in all things that are
excellent; neither can we partake of the excellency of any thing
unless we will undertake its difficulty. But although the ways
whereby we may come unto a participation of the teaching of the
Holy Ghost seem at first rough and uneasy, yet unto all that engage
in them they will be found to be " ways of pleasantness and paths
of peace."

It may be said, " That it is evident in common experience that
many men do attain a great knowledge and skill in the things re-
vealed in the Scripture, without any of that internal teaching by the
illumination of their minds which is pleaded for, especially if it be
to be obtained by the means now intimated, and afterward more
fully to be declared: for they themselves do renounce the necessity
of any such teaching, and esteem all that is spoken of it a vain ima-
gination ; and not only so, but live, some of them, in an open defiance
of all those qualifications and duties which are required unto a par-
ticipation of these teachings. Yet it is foolish to pretend they are
not skilled in the knowledge of divinity, seeing it is plain that they
excel most other men therein ; and therefore do sufficiently despise
all them who pretend unto any benefit by the supernatural illumi-
nation contended for."

I answer briefly in this place, It is true there are, and ever were,
some, yea many, who " profess that they know God, but in works
deny him, being abominable and disobedient." The knowledge which
such men may attain, and which they make profession of, belongs
not unto our inquiry ; and we may easily discern both what it is in
itself, and wherein it differs from that true knowledge of God which
it is our duty to have: for, —

1. There is in the Scripture, with respect unto the mind and will
of God revealed therein, with the mysteries of truth and grace, men-
tion of yvuffig and hviyvudic, — "knowledge" and " acknowledgment."
The former, if it be alone, affects only the speculative part of the

156 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

mind with notions of truth; and it is of very little use, but subject
unto the highest abuse: 1 Cor. viii. 1, 'H yvuaig <pu<noT. It is that
which puffs up men into all their proud contentions about religion,
which the world is filled withal. The other gives the mind an ex-
perience of the power and efficacy of the truth known or discovered,
so as to transform the soul and all its affections into it, and thereby to
give a " full assurance of understanding" unto the mind itself, Phil,
i. 9; Luke i. 4; Col. i. 6, 9, 10, ii. 2, hi. 10; Rom. x. 2; Eph. i. 17,
iv. 13; 1 Tim. ii. 4; 2 Tim. ii. 25, iii. 7; Tit. i. 1 ; 2 Pet. i. 2, 3, 8,
ii. 20. It is not worth disputing at all what knowledge of the first
kind, or what degree therein, men, any men, the worst of men, may
attain by their industry and skill in other common arts and sciences ;
for what if they should make such a proficiency therein as to be
filled with pride in themselves, and to confound others with their
subtile disputations, will any real profit redound hence unto them-
selves, or the world, or the church of God? It cloth not, therefore,
deserve the least contention about it. But that acknowledgment of
the truth which affects the heart, and conforms the soul unto the
will of God revealed, is not attainable in any degree without the
saving illumination of the Spirit of God.

2. Men may have a knowledge of words, and the meaning of pro-
positions in the Scripture, who have no knowledge of the things
themselves designed in them. The things revealed in the Scripture
are expressed in propositions whose words and terms are intelligible
unto the common reason of mankind. Every rational man, especi-
ally if he be skilled in those common sciences and arts which all
writings refer unto, may, without any especial aid of the Holy Ghost,
know the meaning of the propositions that are laid down in, or drawn
from the Scripture; yea, they can do so who believe not one word
of it to be true, and they do so, as well as the best of them, who
have no other help in the understanding of the Scripture but their
own reason, let them profess to believe what they will. And what-
ever men understand of the meaning of the words, expressions, and
propositions in the Scripture, if they believe not the things which
they declare, they do not in any sense know the mind and will of
God in them; for to know a thing as the mind of God, and not to
assent unto its truth, implieth a contradiction. I shall never grant
that a man understands the Scripture aright who understands the
words of it only, and not the things which is the mind of God in
them. For instance, the Jews understand the words of the Scripture
of the Old Testament in its own original language, and they are
able to perceive the grammatical sense and construction of the pro-
positions contained in it, — they are unacquainted with them and
their writings who will not acknowledge their skill, subtilty, and

CHAP. III.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 157

accuracy in these things, — yet will not any Christian say they un-
derstand the mind of God in the Old Testament. The apostle
showeth the contrary, and giveth the reason for it, in the place before
insisted on, 2 Cor. iii. Such a knowledge of the Scripture no wise
man will value, let it be attained how it will.

3. This knowledge that may be thus attained doth only inform
the mind in the way of an artificial science, but doth not really
illuminate it ; and to this end men have turned divinity into an art,
like other common human arts and sciences, and so they learn it,
instead of a spiritual wisdom and understanding of divine myste-
ries. It is true that the knowledge of common learned arts and
sciences is of great use unto the understanding of the Scriptures, as
unto what they have in common with other writings, and what they
refer unto that is of human cognizance ; but to bring in all the terms,
notions, and rules of those arts and sciences into divinity, and by
the mixture of them with it to compose a scheme of divine know-
ledge, is all one as if a man should design to make up his house of
the scaffolds which he only useth in the building of it. Such is that
knowledge of the mind of God in the Scripture which many aim at
and content themselves withal ; and it may be attained, as any other
art or science may, without any supernatural aid of the Holy Spirit,
and is sufficient to drive a trade with; which, as things are stated in
the world, men may use and exercise unto their great advantage.
But, as was said before, it is not that which we inquire after. That
wisdom in the mystery of the gospel, that knowledge of the mind
and will of God in the Scripture, which affects the heart, and trans-
forms the mind in the renovation of it unto the approbation of the

"good, and acceptable, and perfect will of God," as the apostle speaks,
Kom. xii. 2, is alone valuable and desirable, as unto all spiritual and
eternal ends.

4. It doth not give rtdvra xXovrov rSj; wXrjpcxpopiixs rtjg ewztsmg sig
zviymoiv rou /xvffryiplov rod Qsov, — " all riches of the full assurance of un-
derstanding, to the acknowledgment of the mystery of God," as the
apostle speaks, Col. ii. 2. It gives unto men no other assurance of
mind in the things that they know but what they have from acknow-
ledged principles, and conclusions drawn from them, in any other
science. But that knowledge which men have of the mysteries of
the gospel by the teaching and illumination of the Holy Spirit gives
them " the riches of assurance of understanding" of a higher nature,
even the assurance of faith. That assurance, I say, which believers
have in spiritual things is of another nature and kind than can be
attained out of conclusions that are only rationally derived from the
most evident principles ; and therefore doth it produce effects of an-
other nature, both in doing and in suffering: for this is that which

158 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

effectually and infallibly puts them on all those duties and that obe-
dience in self-denial and the mortification of sin which the world
either knoweth not or despiseth ; for " he that hath this hope in
him purifieth himself, even as Christ is pure," 1 John iii. 3. And this
also enables them cheerfully and joyfully to suffer all that the world
can inflict on them for the profession of those truths whereof they
have that assurance. But nothing of this ensues on that common know-
ledge which men may have from themselves of sacred things ; for, —

5. It doth not enable men to trust in God, and adhere firmly unto
him by love. The psalmist, speaking unto God, saith, " They that
know thy name will put their trust in thee," Ps. ix. 10. To " know
the name of God," is to know the revelations that he hath made of
himself, his mind and his will, in the Scripture. They that have
this knowledge, he affirms, " will put their trust in him." Therefore,
it is certain that those who put not their trust in God have not the
knowledge of him. There is a yvusig -^svBuwfAog, a " knowledge
falsely so called," which hath nothing of real spiritual knowledge but
the name ; and it is generally much given to disputing, or the main-
taining of antitheses, or oppositions unto the truth, 1 Tim. vi. 20.
But it is falsely called knowledge, inasmuch as those in whom it is
do neither trust in God nor adhere unto him in love. And we shall
not much inquire by what means such a knowledge may be acquired.

It remaineth, therefore, notwithstanding this objection, that all
real useful knowledge of the "wonderful things" that are in the
Scripture is an effect of God's opening our eyes by the illuminating
grace of his Holy Spirit.

1. And this will enable us to "try the spirits," as we are com-
manded, of many amongst us; for some there are who at once have
cast off a due respect unto their rule and guide, the Scripture and
Holy Spirit of God. Some formerly have pretended unto such
a guidance by the Spirit as that they have neglected or rejected
the written word; and some pretend such an adherence unto the
ivord, and such an ability in their own minds and reasons to under-
stand it, as to despise the teaching of the Spirit. Others reject both
the one and the other, betaking themselves unto another rule and
guide, whereunto they ascribe all that belongs unto either or both of
them ; but a wandering light it hath proved unto them, that hath led
them into a bog of many vain imaginations and corrupt opinions.
And it is fallen out with them as might be expected; for although
the Holy Spirit be promised to lead us into all truth, yet is he so in
an especial manner as unto those which concern the person, offices, and
grace of our Lord Jesus Christ immediately, whose Spirit he is : see
John xvi. 13-15; 1 Johnii. 20, 27. Those, therefore, who renounce
a dependence on him for instruction out of the word are either left

CnAP. III.] SPIRITUAL ILLUMINATION PEOVED FROM SCRIPTURE. 159

unto palpable ignorance about these things, or unto foolish, corrupt
imaginations concerning them. Hence some of them openly deny,
some faintly grant, but evidently corrupt, the truth concerning
the person of Christ; and unto his offices and grace they seem to
have little regard. And what else can be expected from such, who
despise the teaching of that Sp>irit of Christ who is promised to
lead us into all truth concerning him? Nor will the loudest pre-
tences of some unto the Spirit in this matter relieve them ; for we
inquire not after every spirit that any one who will may make his
boast of, but of that Spirit alone which instructs us in and by the
written word. Until such men will return unto the only rule and
guide of Christians, until they will own it their duty to seek for the
knowledge of truth from the Scripture alone, and in their so doing
depend not on any thing in themselves, but on the saving instructions
of the Spirit of God, it is in vain to contend with them; for they
and we build on diverse foundations, and their faith and ours are re-
solved into diverse principles, — ours into the Scripture, theirs into
a light of their own. There are, therefore, no common acknow-
ledged principles between us whereon we may convince each other.
And this is the cause that disputes with such persons are generally
fruitless, especially as immixed with that intemperancy of revil-
ing other men wherein they exceed; for if that be a way either of
learning or teaching of the truth, it is what the Scripture hath not
instructed us in. When the veil shall be taken from their eyes, and
they turned unto the Lord, they will learn more modesty and hu-
mility. In the meantime, the issue between these men and us is
this and no other : We persuade men to take the Scripture as the
only rule, and the holy promised Spirit of God, sought by ardent
prayers and supplications, in the use of all means appointed by
Christ for that end, for their guide. They deal with men to turn
into themselves, and to attend unto the light within them. Whilst
we build on these most distant principles, the difference between us
is irreconcilable, and will be eternal. Could we come to an agree-
ment here, other things would fall away of themselves. If we shall
renounce the Scripture, and the instruction given out of it unto the
church by the Spirit of God, betaking ourselves unto our own light,
we are sure it will teach us nothing but either what they profess, or
other things altogether as corrupt. And if they, on the other hand,
will forego their attendance to their pretended light, to hearken unto
the voice of God in the Scripture only, and to beg sincerely the guid-
ance of the Holy Spirit therein, they will learn from thence no other
thing but what we profess. Until, therefore, they return unto " the
law and testimony," — without which, whatsoever is pretended, there
is no light in any, — we have no more to do but, labouring to preserve

1 60 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

the ^ock of Christ in the profession of the " faith once delivered unto
the saints/' to commit the difference between the word and Spirit
on the one hand, and the light within on the other, imto the deci-
sion of Jesus Christ at the last day.

2. It is from no other root that the contempt of the mysteries of
the gospel, and the preferring of other doctrines before them, is
sprung up into so much bitter fruit among us. It is by the " Spirit
of wisdom and revelation" alone that our minds are enlightened to
" know what is the hoj)e of God's calling, and what are the riches of
his glorious grace." What is his work herein upon our minds, and
what upon the word itself, shall be afterward declared. At present,
from what hath been proved, it is sufficiently evident that without
his especial gracious aid and assistance, no man can discern, like,, or
approve of the mysteries of the gospel. And is it any wonder if
persons who avowedly deny most of his blessed operations should be
either unacquainted with or dislike those mysteries, so as to prefer
that which is more suited unto their natural understanding and
reason above them? for why should men esteem of those things
Avhich they do not understand, at least as they ought, nor will make
use of the means whereby they may be enabled so to do? Where-
fore, if there be persons of such a pride and profaneness as to under-
take an inquiry into the Scriptures, to know the mind of God in
them, and teach it unto others, without prayers and supplications
for the teaching, leading, guidance, and assistance of the Holy Spirit,
or, which is worse, who condemn and despise all those things as enthu-
siastical} it may not be expected that they should ever understand or
approve of the mysteries that are contained therein. Is it not hence
that both teachers and hearers make so slow a progress in the
knowledge of the mysteries of the gospel, or grow so little in the
knowledge of our Lord and Saviour Jesus Christ ? How many are
there amongst us who, for the time and outward means, are become
as babes, and have need of milk, and not of strong meat ! Whence
is it that so many teachers do so little endeavour to go on to perfec-
tion, but content themselves to dwell on the rudiments or first
principles of our profession? Is there not great studying, and little
profiting? great teaching, and little learning? much hearing, and
little thriving? Do we abide in prayer, and abound in prayer as we
ought, for that Spirit who alone can lead us into all truth? for that
unction which teaches us all things with assurance and experience?
I fear here lieth our defect. However, this I shall say, that there is
no duty which in this world we perform unto God that is more
acceptable unto him than fervent prayers for a right understanding
of his mind and will in his word; for hereon all the glory we give
unto him, and the due performance of all our obedience, do depend.

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 1 61

CHAPTER IV.

The especial work of the Holy Spirit in the illumination of our minds unto the
understanding of the Scripture declared and vindicated — Objections pro-
posed and answered — The nature of the work asserted — Ps. cxix. 18; Eph.
i. 18 ; Luke xxiv. 45; 1 Pet. ii. 9; Col. i. 13; 1 John v. 20, opened and vin-
dicated.

We have, as I suppose, sufficiently confirmed our first general asser-
tion, concerning the necessity of an especial work of the Holy Ghost
in the illumination of our minds, to make us understand the mind
of God as revealed in the Scripture.

That which we proceed unto is, to show the especial nature of his
work herein ; and I shall take occasion thereunto from the consi-
deration of an objection that is laid against the whole of what we
affirm, which was touched on before.

For it is said that there is no need of this endeavour. "All men
do acknowledge that the aid of the Spirit of God is necessary unto
the study and interpretation of the Scripture ; and so it is unto all
other undertakings that are good and lawful. And herein consists
the blessing of God upon man's own diligence and endeavours. If
this be that which is intended, namely, the blessing of God upon
our endeavours in the use of means, it is granted ; but if any thing
else be designed, it is nothing but to take off all industry in the use
of means, to reject all helps of reason and learning, which is in the
end to reduce into perfect enthusiasms."

Ans. 1. Whether, by the assignation of his own work unto the
Spirit of God, we take away or weaken the use of the other means
for the right interpretation of the Scriptures, will be tried when we
come unto the examination of those ways and means. At present
I shall only say that we establish them; for by assigning unto them
their proper place and use, we do manifest their worth and necessity.
But those by whom they or any of them are advanced into the
place and unto the exclusion of the operation of the Holy Spirit,
do destroy them, or render them unacceptable unto God, and use-
less unto the souls of men. We shall, therefore, manifest that the
assignations which we make in this matter unto the Holy Spirit do
render all our use of proper means for the right interpretation of the
Scripture in a way of duty indispensably necessary ; and the princi-
pal reason, so far as I can understand, why some deny the necessity
of the work of the Holy Spirit herein is, because they like not those
means whose necessary use doth arise from an admission thereof.

But thus it hath fallen out in other things. Those who have de-
clared any thing either of the doctrine or of the power of the grace

VOL. IV. 11

162 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

of the gospel have been traduced, as opposing the principles of mo-
rality and reason ; whereas on their grounds alone their true value
can be discovered and their proper use directed. So the apostle,
preaching faith in Christ, with righteousness and justification thereby,
was accused to have made void the law, whereas without his doc-
trine the law would have been void, or of no use to the souls of men.
So he pleads, Rom. iii. 31, " Do we then make void the law through
faith? God forbid : yea, we establish the law." So to this day, jus-
tification by the imputation of the righteousness of Christ, and the
necessity of our own obedience ; the efficacy of divine grace in con-
version, and the liberty of our own wills ; the stability of God's pro-
mises, and our diligent use of means, — are supposed inconsistent. So
it is here also : the necessity of the communication of spiritual light
unto our minds to enable us to understand the Scriptures, and the
exercise of our own reason in the use of external means, are looked on
as irreconcilable. But, as the apostle saith, " Do we make void the
law through faith? yea, we establish it;" though he did it not in that
place, nor unto those ends that the Jews would have had and used
it. So we may say, Do we, by asserting the righteousness of Christ,
make void our own obedience ; by the efficacy of grace, destroy the
liberty of our wills; by the necessity of spiritual illumination, take
away the use of reason? yea, we establish them. We do it not, it may
be, in such a way or in such a manner as some would fancy, and
which would render them all on our part really useless, but in a clear
consistency with and proper subserviency unto the work of God's
Spirit and grace.

2. That in particular which lieth before us is, to remove that pre-
tence of some, that we need no other assistance of the Spirit of God
for the right understanding of the Scripture but only his blessing
in general on our own endeavours. To this end two things are to
be inquired into: — (1.) What description is given of this work in the
Scripture, and what are the effects of it in our minds in general;
(2.) What is the nature of it in particular.

(1.) The work itself is variously expressed in the Scripture; and it
is that which, whether we will or no, we must be determined by in
things of this kind. And the variety of expression serves both unto
the confirmation of its truth and illustration of its nature.

[1.] It is declared by opening of our eyes, Ps. cxix. 18 ; the en-
lightening of the eyes of our understanding, Eph. i. 18. This open-
ing of our eyes consists in the communication of spiritual light unto
our minds by the preaching of the word, as it is declared, Acts xxvi.
17, 18. And the expression, though in part metaphorical, is emi-
nently instructive in the nature of this work ; for suppose the near-
est and best-disposed proposition of any object unto our bodily eyes,

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 163

with an external light properly suited unto the discovery of it, yet if
our eyes he blind, or are closed beyond our own power to open them,
we cannot discern it aright. Wherefore, on a supposition of the
proposal unto our minds of the divine truths of supernatural revela-
tion, and that in ways and by means suited unto the conveyance of
it unto them, which is done in the Scripture and by the ministry
of the church, with other outward means, yet without this work
of the Spirit of God, called the " opening of our eyes," we cannot
discern it in a due manner. And if this be not intended in this ex-
pression, it is no way instructive, but rather suited to lead us into a
misunderstanding of what is declared and of our own duty. So it is
plainly expressed, Luke xxiv. 45, " Then opened he their under-
standing, that they might understand the Scriptures." None, I sup-
pose, will deny but that it is the work of the Spirit of God thus to
open our eyes, or to enlighten our understandings ; for this were to
deny the express testimonies of the Scripture, and those frequently
reiterated. But some say, he doth this by the word only, and the
preaching of it. No other work of his, they affirm, is necessary here-
unto, or to make us rightly to discern the mind of God in the
Scripture, but that it be proposed unto us in a due manner, pro-
vided we purge our minds from prejudices and corrupt affections.
And this is the work of the Spirit, in that he is the author of the
Scriptures, which he makes use of for our illumination. And it is
granted that the Scripture is the only external means of our illumi-
nation; but in these testimonies it is considered only as the object
thereof. They express a work of the Spirit or grace of God upon
our minds, with respect unto the Scripture as its object: " Open thou
mine eyes, that I may behold wondrous tilings out of thy law." The
law, or the Scripture, with the "wonderful things" contained therein,
are the things to be known, to be discovered and understood ; but
the means enabling us thereunto is an internal work upon our minds
themselves, which is plainly expressed in distinction from the things
to be known. This is the sum of what we plead : There is an effica-
cious work of the Spirit of God opening our eyes, enlightening our
understandings or minds, to understand the things contained in the
Scripture, distinct from the objective proposition of them in the
Scripture itself; which the testimonies urged do fully confirm.

[2.] It is expressed as a translation out of darkness into light:
"He hath called us out of darkness into his marvellous light," 1 Pet.
ii. 9 ; " delivered us from the power of darkness," Col. i. 13 ; whereby
we who were " darkness become light in the Lord," Eph. v. 8. That
in these and the like testimonies, the removal of the inward dark-
ness of our minds, by the communication of spiritual light unto them,
and not merely the objective revelation of truth in the Scripture, is

1 64 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

intended, I have proved at large elsewhere, and therefore shall not
again insist thereon.

[3.] It is directly called the giving of us an understanding :
" We know that the Son of God is come, and hath given us an
understanding, that we may know him that is true," 1 John v. 20.
The object of our understanding, or that which we know, is " him
that is true." God himself, even the Father, is primarily intended
in this expression, for in the following words there is mention of
" his Son Jesus Christ," who is in like manner said to be " true,"
because of his unity in essence with the Father; and, therefore, it
is added, " This is the true God." But we are to know, also, what
concerns our being " in him," and to know him as he is " eternal
life." And these things contain the substance of all evangelical re-
velations, which, one way or other, depend upon them, and are re-
solved into them, John xvii. 3. To know the Father, "the only true
God," and the Son as " the true God" also, in the unity of the same
essence; to know "that eternal life which was with the Father" as
unto the eternal counsel and preparation of it, 1 John i. 2, and is in
the Son for its actual communication unto us; and to know our
being in him by a participation thereof, — the things we mentioned, —
is to know the mind of God as revealed in the Scripture. Especially
these things are intended, which are " foolishness" unto corrupted
reason, and as such are rejected by it, 1 Cor. i. 23, 24, ii. 14.

And two things we are to inquire into with reference unto this
knowledge: — 1st. What we are to have to enable us unto it, and
that is an understanding. 2dly. How we come by it: It is given us
by the Son of God.

1st. That which we have is bidvoia. This word in all other places
of the New Testament doth constantly denote the essential faculty
of our souls, which we call understanding, Matt. xxii. 37; Mark
xii. 30; Luke x. 27; Eph. i. 18, ii. 3, iv. 18; Col. i. 21; Heb. viii. 10;
1 Pet. i. 13; 2 Pet. iii. 1. And it seems in the Scripture to be dis-
tinguished from the mind, by respect unto actual exercise only. The
mind in its exercise is our understanding. But it cannot be the
natural and essential faculty of our souls that is here intended ; for
although our natures are corrupted by sin, and not repaired but by
Jesus Christ, yet doth not that corruption nor reparation denote the
destroying or new creation of this being, or the nature of those
faculties, which continue the same in both estates. Wherefore, the
understanding here mentioned is no more but a power and ability
of mind with respect unto what is proposed unto us, to receive and
apprehend it in a due manner. We are not able of ourselves to know
him that is true, and the eternal life that is in him, but he hath
enabled us thereunto ; for this understanding is given us unto that

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 165

end, that we may so know him. Wherefore, whatever is proposed
unto us in the gospel, or in any divine revelation, concerning these
things, we cannot know them, at least as we ought, unless we have
the understanding here mentioned given unto us, for so alone do we
come by it.

'idly. It is given us. That a real and effectual communication unto
us of the thing said to be given is intended in this word, of giving
from God, is evident from every place in the Scripture where it is
used. Some contend that God is said to give things unto us when
he doth what lies in him that we may enjoy them, though we are
never made partakers of them. But the assignation of this way and
manner of God's doing what lieth in him, where the effect designed
doth not ensue, not strictly restrained unto outward means, is scan-
dalous, and fit to be exploded out of Christian theology. God says,
" What could have been done more to my vineyard, that I have not
done?" Isa. v. 4. But the expression hath plainly a double limita-
tion:— (1st.) Unto the use of outward means only, concerning which
God speaks in that place, and from which he elsewhere plainly dis-
tinguished! his giving them a new heart and a new spirit, that they
shall all know him and be all taught of him. (idly.) Unto the use
of those outward means that were then established, as the only way
for the season; for even in respect unto them, he did more for his
vineyard when he granted the gospel unto it. But is it possible that
any man should think or believe that God cannot really collate grace
and mercy on the souls of men when he pleaseth ? Is it not as easy
with him, on our restoration by Christ, to implant habits of grace in
our souls, as it was at first to create us in original rectitude and
righteousness? Wherefore, although we may inquire what God doth,
and hath done, in this matter, according as he hath revealed it in
his word, yet to say that he doth in any thing what lieth in him
though the things which he affirms himself to do be not effected, is
defective both in truth and piety. When he saith he hath done such
a thing, or will do so, for us to say, " No, he hath not done so, or he
will not do so; but he hath done, or will do, what lies in him that
it may be so, though it never be so, nor have so been," is to make him
altogether like ourselves. But on this ground some pretend that the
Son of God is said to have given men understanding, because he
hath done what is requisite on his part, in the declaration of the
gospel, that we may have it, whether ever we have it or no. But, —
(1st.) What he is said to have done, he had at least a design to do; and
if he had so, why doth it not take effect? " It is," they say, " because
of the unwillingness of men to turn unto him, and other vicious
habits of their minds, which hinder them from receiving instruction."
But if it be so, then, — [1st'] It is supposed that men also in their

166 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

teachings can give us an understanding as well as the Son of God ;
for they may teach men the knowledge of the gospel if they are will-
ing to learn, and have no darling lusts or vicious habits of mind to
hinder them from learning. [2dly,] Seeing he hath taken this work
on himself, and designs its accomplishment, cannot the Son of God
by his grace remove those vicious habits of the minds of men, that
they may have an understanding of these things? If he cannot, why
doth he take that on him which he cannot effect? If he will not,
why doth he promise to do that which can never be done without
doing what he will not do? and why is he said to do (as he is, ac-
cording to this interpretation of the words) that which he hath not
done, which he will not or cannot do ? (2dly.) The giving of an
understanding is in this place plainly distinguished from the pro-
position of the things to be understood; this consists in the doc-
trine of the gospel, that in an ability to comprehend and know it.
(Sdly.) Again, the words here used, of giving understanding, may, in-
deed, express the actings or operations of men towards others, when
an external proposal of things to be understood, with the due use of
means, is intended; but yet if under their teaching men do not
learn or comprehend the things wherein they are instructed by them,
they cannot properly be said to have given them an understanding of
them, with respect unto their moral operation unto that end, but only
to have endeavoured so to do. But when this phrase of speech is
used to express a divine operation, which questionless may be really
physical, and so absolutely efficacious, to interpret it concerning an
endeavour that may or may not succeed is not suitable unto those
thoughts that become us concerning divine operations. Nor was
there any reason why the apostle should emphatically assign this
work unto " the Son of God/' and that as he is " the true God and
eternal life," if no more be intended but a work of the same nature
and kind with what a man might do. And if this be the sense of the
words, it is from ourselves, and not from the Son of God, that there
is any truth in them, as unto the event : for he might do, it seems,
what lies in him to give an understanding, and yet no one man in
the world ever have an understanding of the nature designed ; for if
it may be so with any unto whom he is said to give an understand-
ing, as it is professedly with the most, it may be so with all. Not
farther to debate these things at present, whereas so excellent a
grace and mercy towards the souls of men is here expressly at-
tributed unto the Son of God, as the author of it, — namely, that he
gives us an understanding that we 'may know him which is true,
— I cannot think that they interpret the Scripture unto his glory
whose exposition of this place consists in nothing but endeavours to
prove that indeed he doth not so do.

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 167

[4.] It is expressed by teaching, leading, and guiding into the
truth, John vi. 45, xvi. 13; 1 John ii. 20, 27; — the places have been
opened before. And two things are supposed in this expression of
teaching : — 1st. A mind capable of instruction, leading, and con-
duct. The nature must be rational, and comprehensive of the means
of instruction, which can be so taught. Wherefore, we do not only-
grant herein the use of the rational faculties of the soul, but require
their exercise and utmost improvement. If God teach, we are to
learn, and we cannot learn but in the exercise of our minds. And
it is in vain pretended that God's communication of a supernatural
ability unto our minds, and our exercise of them in a way of duty,
are inconsistent, whereas indeed they are inseparable in all that we
are taught of God ; for at the same time that he infuseth a gracious
ability into our minds, he proposeth the truth unto us whereon that
ability is to be exercised. And if these things are inconsistent, the
whole real efficacy of God in the souls of men must be denied ; which
is to despoil him of his sovereignty. But we speak now of natural
ability to receive instruction, to be taught, with the exercise of it in
learning; for these are supposed in the expression of the communi-
cation of a spiritual ability by teaching. 2dly. A teaching suited
unto that ability is promised or asserted. Three ways of this teach-
ing are pleaded: — (1st.) That it consists in a ^ioKvzvar/a, an imme-
diate infallible inspiration and afflatus, of the same nature with
that of the prophets and apostles of old. But, [1st.] This takes
away the distinction between the extraordinary and ordinary gifts
of the Spirit, so fully asserted in the Scripture, as we shall elsewhere
declare ; and if it were so, God did not place in the church " some
prophets," seeing all were so, and were always to be so. [2c%.] It
brings in a neglect of the Scripture, and a levelling it unto the same
state and condition with the conceptions of every one that will pre-
tend unto this inspiration. [Sdly.] The pretence visibly confutes
itself in the manifold mutual contradictions of them that pretend
unto it; and would, [ithly.] thereon be a principle, first of confu-
sion, then of infidelity, and so lead unto atheism. [5thly.] The
prophets themselves had not the knowledge and understanding
of the mind and will of God which we inquire after by their
immediate inspirations, which were unto them as the written
word unto us, but had it by the same means as we have, 1 Pet.
i. 10, 11. Hence they so frequently and fervently prayed for
understanding, as we have seen in the instance of David. Where-
fore, (idly) Some say this teaching consists only in the outward
preaching of the word, in the ministry of the church, and other ex-
ternal means of its application unto our minds. But there is not
one of the testimonies insisted on wherein this promised teaching of

168 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

God is not distinguished from the proposition of the word in the
outward dispensation of it, as hath been proved. Besides, every
one that enjoys this teaching, that is, who is taught of God, doth
really believe and come to Christ thereby: John vi. 45, " It is
written in the prophets, And they shall be all taught of God. Every
man therefore that hath heard, and hath learned of the Father,
cometh unto me," saith our blessed Saviour. But it is not thus
with all, nor ever was, towards whom the most powerful and cogent
means of outward instruction have been or are used. Wherefore,
(3dly.) This teaching is an internal work of the Spirit, giving
light, wisdom, understanding, unto our minds ; [and] so is spoken of
and promised in an especial manner, distinct from the outward work
of the dispensation of the word, and all the efficacy of it singly con-
sidered. One testimony will serve to this purpose, which hath been
pleaded and vindicated already. It is by an unction that we are
thus taught, 1 John ii. 20, 27. But the unction consists in a real
communication of supernatural gifts and graces, whereof superna-
tural light is that which is peculiarly necessary unto this end. The
communication of them all in all fulness unto Jesus Christ, the head
of the church, was his unction, Heb. i. 9; Isa. lxi. 1. Wherefore, in
the real participation of them in our measure doth our unction, where-
by we are taught, consist.

It is granted that this teaching is such as regards our own in-
dustry, in the use of means appointed unto this end, that we may
know the mind of God in the Scripture ; but yet it is such as in-
cludes an inward effectual operation of the Holy Spirit, concomitant
with the outward means of teaching and learning. When the
eunuch read the prophecy of Isaiah, he affirmed he coidd not un-
derstand it unless some one did guide him. Hereon Philip opened
the Scripture unto him. But it was the Holy Ghost that opened his
heart, that he might understand it ; for so he did the heart of Lydia,
without which she would not have understood the preaching of Paul,
Acts xvi. 14. Wherefore, in our learning, under the conduct or
teaching of the Spirit, the utmost diligence in the exercise of our
own minds is required of us ; and where men are defective herein,
they are said to be vuSpot raTg dxoaTg, Heb. v. 11, " dull in hearing/'
or slow in the improvement of the instruction given them. And it
is a senseless thing to imagine that men should be diverted from
the exercise of the faculties of their minds merely because they are
enabled to use them unto good purpose or successfully, which is the
effect of this internal teaching.

[5.] It is expressed by shining into our hearts : " God, who com-
manded the light to shine out of darkness, hath shined in our hearts,
to give the light of the knowledge of the glory of God in the face of

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 1 69

Jesus Christ," 2 Cor. iv. 6. Jesus Christ is the " image of the invisible
God, the brightness of his glory, and the express image of his per-
son;" and that because of the illustrious representation of all divine
excellencies that is made both in his person and his mediation.
The person of the Father is the eternal fountain of infinitely divine
glorious perfections; and they are all communicated unto the Son
by eternal generation. In his person absolutely, as the Son of
God, they are all of them essentially ; in his person as God-man, as
vested with his offices, they are substantially, in opposition unto all
types and shadows; and in the glass of the gospel they are acci-
dentally, by revelation, — really, but not substantially, for Christ
himself is the body, the substance of all. As the image of God,
so is he represented unto us in the glass of the gospel ; and therein
are we called to behold the glory of God in him, 2 Cor. iii. 18. The
meaning is, that the truth and doctrine concerning Jesus Christ, his
person and mediation, is so delivered and taught in the gospel as
that the glory of God is eminently represented thereby ; or therein
is revealed what we are to know of God, his mind and his will, as he
is declared by and in Jesus Christ. But why is it, then, that all do
not thus behold " the glory of God in the face of Jesus Christ" unto
whom the gospel is preached? or whence is it that all unto whom
the gospel is preached or declared do not apprehend and understand
the truth, and reality, and glory, of the things revealed or proposed?
— that is, why do they not understand the mind and will of God as
revealed in the gospel? The apostle assigneth two reasons hereof:
1st. From what hindereth it in many; 2dly. From what is neces-
sary unto any that so they may do: —

1st. The first is the efficacy of the temptations and suggestions
of Satan, whereby their minds are filled with prejudices against the
gospel and the doctrine of it. Being blinded hereby, they can see
nothing of beauty and glory in it, and so certainly do not appre-
hend it aright: 2 Cor. iv. 4, " The god of this world hath blinded the
minds of them which believe not, lest the light of the glorious gos-
pel of Christ, who is the image of God, should shine unto them."
This is acknowledged by all to be an obstacle against the right un-
derstanding of the gospel. Unless the mind be freed from such pre-
judices as are the effects of such blinding efficacy of the suggestions
of Satan, men cannot attain unto the true knowledge of the mind of
God therein. How these prejudices are removed we shall show
afterward. But if the mind be free, or freed from them, then it is
supposed by some that there is need of no more but the clue exer-
cise of its faculties with diligence for that end, nor is any thing else
required thereunto. It is true, in the ordinary dispensation of divine
grace, this is required of us ; but the apostle adds, —

170 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

2dly. That there must, moreover, be a divine light shining into our
hearts, to enable us hereunto; — at least, he doth so that this was
granted unto them who then did believe; and if we have it not as
well as they, I fear we do not believe in the same manner as they
did. Wherefore, although there be in the gospel and the doctrine
of it an illustrious representation of the glory of God in Christ,
yet are we not able of ourselves to discern it, until the Holy Spirit
by an act of his almighty power do irradiate our minds, and im-
plant a light in them suited thereunto. He that doth not behold
"the glory of God in the face of Jesus Christ" in the gospel doth not
understand the mind and will of God as revealed therein in a due
manner. I suppose this will be granted, seeing both these things
are but one and the same, diversely expressed. But this of ourselves
we cannot do ; for there is an internal work of God upon our minds
necessary thereunto. This also is expressed in the words. It is his
shining into our hearts, to give the light of this knowledge unto us.
There is a light in the gospel, " the light of the glorious gospel of
Christ/' 2 Cor. iv. 4 ; but there must be a light also in our hearts, or
we cannot discern it. And this is no natural light, or a light that is
common unto all; but it is a light that, in a way of grace, is given
unto them that do believe. And it is wrought in us by the same kind
of efficiency as God created light with at the beginniDg of the world,
— namely, by a productive act of power. It is evident, therefore,
that the light in our hearts which God communicates unto us, that
we may have the true knowledge of his mind and will in the gospel,
is distinct from that light of truth which is in the gospel itself. The
one is subjective, the other is objective only ; the one is wrought in
us, the other is proposed unto us; the one is an act of divine power
in us, the other an act of divine grace and mercy towards us.

Other ways there are whereby this operation of the Holy Spirit in
the illumination of our minds is expressed. The instances given and
testimonies considered are sufficieut unto our purpose. That which
we are in the proof of is, that there is more required unto a useful
apprehension and understanding of the mind of God in the Scrip-
ture than the mere objective proposal of it unto us, and our diligent
use of outward means to come to the knowledge of it ; which yet, as
we shall show, is from the Holy Spirit also. And as the denial
hereof doth, by just consequence, make void the principal means
whereby we may come unto such an understanding, — namely, fre-
quent and fervent prayers for the aid and assistance of the Holy
Spirit, — so no tolerable account can be given of the mind of God and
the meaning of the Scripture in the places insisted on. And cer-
tainly if we cannot understand the way and manner of the opera-
tion of the Holy Spirit herein, it were much better to captivate our

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 171

understanding unto the obedience of faith than to wrest and per-
vert the Scripture, or debase the spiritual sense of it unto a com-
pliance with our conceptions and apprehensions. But as we have
herein the suffrage of them that do believe, in their own experience,
who both value and acknowledge this grace and privilege unto the
glory of God ; so we have multiplied instances of such as, being desti-
tute of that skill which should enable them to make use of sundry-
external means, which are in their proper place of great advantage,
who yet, by virtue of this divine teaching, are wise in the things
of God beyond what some others with all their skill can attain
unto.

(2.) Moreover, the effect of this work of the Holy Spirit on the
minds of men doth evidence of what nature it is. And this, also, is
variously expressed; as, —

[1.] It is called light: "Ye were sometimes darkness, but now are
ye light in the Lord," Eph. v. 8. The introduction of light into the
mind is the proper effect of illumination. Men in their natural estate
are said to be darkness, the abstract for the concrete, to express how
deeply the mind is affected with it; for, as our Saviour saith, "If
the light that is in thee be darkness" (as it is in them who are " dark-
ness"), "how great is that darkness!" Matt. vi. 23. And because
men are subject to mistake herein, and to suppose themselves, with
the Pharisees, to see when they are blind, he gives that caution,
" Take heed therefore that the light which is in thee be not dark-
ness," Luke xi. 35 ; for men are very apt to please themselves with
the working and improvement of their natural light, which yet, in
the issue, with respect unto spiritual things, will prove but darkness.
And while they are under the power of this darkness, — that is,
while their minds are deeply affected with their natural ignorance,
— they cannot perceive spiritual things, 1 Cor. ii. 14, no, not when
they are most evidently proposed unto them; for although "the light
shineth in darkness," or casteth out its beams in the evidence and glory
of spiritual truth, yet "the darkness conrprehendeth it not," John i. 5.
But by this work of the Holy Spirit we are made "light in the
Lord." Light in the mind is a spiritual ability to discern and know
spiritual things, as is declared, 2 Cor. iv. 6. This is bestowed upon
us and communicated unto us by the Holy Spirit. There is a real
difference between light and darkness; and it is our minds that are
affected with them, Luke xi. 35. The removal of the one and the in-
troduction of the other are things not absolutely in our own power; he
who is "darkness" cannot make himself " light in the Lord." What-
ever he may do in way of disposition or preparation, in way of duty
and diligence, in the utmost improvement of the natural faculties of
his mind (which no man will ever rise unto who is under the power

172 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

of this darkness, because of the insuperable prejudices and corrupt
affections that it fills the mind withal), yet the introduction of this
light is an act of Him who openeth the eyes of our understandings
and shines into our hearts. Without this light no man can under-
stand the Scripture as he ought ; and I shall not contend about what
they see or behold who are in darkness.

The expulsion of spiritual darkness out of our minds, and the in-
troduction of spiritual light into them, — a work so great that they
who were "darkness/' whose "light was darkness," are made "light in
the Lord" thereby, — is an effect of the immediate power of the Spirit
of God. To ascribe other low and metaphorical senses unto the words
is to corrupt the Scripture and to deny the testimony of God; for
this light he produceth in us by the same power and the same man-
ner of operation whereby he brought light out of darkness at the
creation of all things. But by this way and means it is that we at-
tain the " knowledge of God in the face of Jesus Christ," or the re-
velation of his mind and will in the gospel.

[2.] It is called understanding. So the psalmist prays, " Give
me understanding, and I shall keep thy law," Ps. cxix. 34. So the
apostle speaks to Timothy, " Consider what I say ; and the Lord give
thee understanding in all things," 2 Tim. ii. 7. Besides his own
consideration of what was proposed unto him, which includes the
due and diligent use of all outward means, it was moreover neces-
sary that God shoidd give him understanding by an inward effec-
tual work of his Spirit, that he might comprehend the things wherein
he was instructed. And the desire hereof, as of that without which
there can be no saving knowledge of the word, nor advantage by it,
the psalmist expresseth emphatically with great fervency of spirit:
Ps. cxix. 144, " The righteousness of thy testimonies is everlasting:
give me understanding, and I shall live." Without this he knew
that he could have no benefit by the everlasting righteousness of the
testimonies of God. All understanding, indeed, however it be abused
by the most, is the work and effect of the Holy Ghost; for " the in-
spiration of the Almighty giveth understanding," Job xxxii. 8. So
is this spiritual understanding in an especial manner. And in this
" understanding" both the ability of our minds and the due exercise
of it is included. And this one consideration, that the saints of God
have with so much earnestness prayed that God would give them un-
derstanding in his mind and will as revealed in the word, with his
reiterated promises that he would so do, is of more weight with me
than all the disputes of men to the contrary. And there is no farther
argument necessary to prove that men do not understand the mind
of God in the Scripture in a due manner, than their supposal and
confidence that so they can do without the communication of a spiri-

CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 1 73

tual understanding unto them by the Holy Spirit of God, which is so
contrary unto the plain, express testimonies thereof.

[3.] It is called wisdom; for by this work on the minds of men
they are rendered "wise unto salvation/' So the apostle prays for the
Colossians, " that God would fill them with the knowledge of his will
in all wisdom and spiritual understanding/' chap. i. 9. These things
may be the same, and the latter exegetical of the former. If there be
a difference, "wisdom" respects things in general, in their whole sys-
tem and complex; "understanding" respects particulars as they are
to be reduced unto practice. Wherefore, the " spiritual understand-
ing" which the apostle prays for respects the mind of God in especial
or particular places of the Scripture; and "wisdom" is a skill and abi-
lity in the comprehension of the whole system of his counsel as re-
vealed therein. He who is thus made ivise, and he alone, can under-
stand the things of God as he ought, Dan. xii. 10; Hos. xiv. 9; Ps.
cvii. 43. Although men may bear themselves high on their learning,
their natural abilities, their fruitful inventions, tenacious memories,
various fancies, plausibility of expression, with long study and en-
deavours, things good and praise- worthy in their kind and order ; yet
unless they are thus made wise by the Spirit of God, they will scarce
attain a due acquaintance with his mind and will ; — for this effect of
that work is also expressly called "knowledge," Col. i. 9 ; 2 Cor. iv. 6 ;
Eph. i. 17; Col. iii. 10. Wherefore, without it we cannot have that
which is properly so called.

This is the second thing designed in this discourse. In the first
it was proved in general that there is an effectual operation of the
Spirit of God on the minds of men, enabling them to perceive
and understand the supernatural revelations of the Scripture when
proposed unto them; and in the second is declared what is the
nature of that work, and what are the effects of it on our minds.
Both of them have I treated merely from Scripture testimony; for
in vain shall we seek to any other way or means for what we ought
to apprehend and believe herein. Neither is the force of these tes-
timonies to be eluded by any distinctions or evasions whatever. Nor,
whilst the authority of the Scripture is allowed, can any men more
effectually evidence the weakness and depravation of their reason
than by contending that in the exercise of it they can understand
the mind and will of God as revealed therein, without the especial
aid and illumination of the Spirit of God ; nor can any man on that
supposition, with any wisdom or consistency in his own principles,
make use in a way of duty of the principal means whereby we may
so understand them, as will afterward more fully appear.

1 74 CAUSES, WAYS, AND MEANS, ETC. [BOOK VL, PART II.

CHAPTER V.

Causes of the ignorance of the mind of God revealed in the Scripture, and of
errors about it — What they are, and how they are removed.

The supposition we proceed upon in this discourse is, that God hath
revealed his mind and will unto us, as unto all things concerning
his worship, with our faith and obedience therein, in the holy Scrip-
ture. Thereon do we inquire by what means we may attain the
saving knowledge of the mind of God so revealed; and my principal
design is, to show what aid and assistance we receive of the Holy
Ghost unto that end. To further us in the knowledge hereof, I shall
inquire into the causes and reasons of that ignorance and those
misapprehensions of the mind of God as revealed which are amongst
men, and how our minds are delivered from them.

It may be this part of our discourse might have had a more proper
place assigned unto it, after we have given the truth pleaded a more
full confirmation; but whereas an objection may arise from the con-
sideration of what we shall now insist on against the truth contended
for, I thought it not amiss so to obviate it as therewithal farther to
illustrate the doctrine itself which we labour in.

All men see, and most men complain of, that ignorance of the
mind of God, and those abominable errors, attended with false wor-
ship, which abound in the world. How few are there who under-
stand and believe the truth aright! What divisions, what scandals,
what animosities, what violence, mutual rage, and persecutions, do
ensue hereon, among them that are called Christians, is likewise
known. Hence some take occasion to countenance themselves in an
open declension unto atheism; some, unto a great indifferency in all
religion ; some, to advance themselves and destroy others by the ad-
vantage of their opinions, according as they are prevalent in some
times and places. A brief inquiry into the causes of that darkness
and ignorance which is in the world amongst men outwardly owning
the doctrine of the gospel, and especially of the errors and heresies
which do abound above what they have done in most ages, may be
of use to preserve us from those evils. A subject this is that would
require much time and diligence unto the handling of it in a due
manner; I intend only at present to point at the heads of some few
things, the observation whereof may be of use unto the end designed.

Those of the Roman church tell us that the cause hereof is, the
obscurity, difficulty, and perplexity of the Scripture. "If men will
trust thereunto as their only guide, they are sure to miscarry." Where-
fore, the only relief in this matter is, that we give up our souls unto
the conduct of their church, which neither can err nor deceive. So,

CHAP. V.] CAUSES OF SPIRITUAL IGNORANCE. 1 75

indeed, said Adam of old, when he was charged with his sin and in-
fidelity : " The woman whom thou gavest to be with me, she gave
me of the tree, and I did eat." But whereas it is an evil, yea, the
greatest of evils, whose causes we inquire after, it seems in general
more rational that we should seek for them in ourselves than in any
thing that God hath done ; for he alone is good, and we are evil.

It is granted that God hath given us his word, or the holy Scrip-
ture, as a declaration of his mind and will; and, therefore, he hath
given it unto us for this very end and purpose, that we may know
them and do them. But whereas many men do fail herein, and do
not understand aright what is revealed, but fall into pernicious errors
and mistakes, unto his dishonour and their own ruin, is it meet to
say unto God that this comes to pass from hence, because the reve-
lation he hath made of these things is dark, obscure, and intricate?
or, "The Scripture which thou hast given us doth deceive us?"
Would a due reverence or deferency unto the wisdom, goodness, and
love of God unto mankind be preserved therein?
" Audax omnia perpeti

Gens humana ruit per vetitum nefas."1

What will not the prejudices and corrupt interests of men carry them
out unto ! God will for ever preserve those that are his in* an ab-
horrency of that religion, be it what it will, that by any means leads
unto an undervaluation of that revelation of himself which, in infinite
wisdom and goodness, he hath made unto us.

But is it because there is no reason to be given of this evil from
the minds of men themselves that it is thus ascribed unto God?
May not as well all the wickednesses that the world is filled withal
be ascribed unto him and what he hath done? Doth not each one
see a sufficient cause hereof even in himself, if he were not delivered
from it by the power of the Spirit and grace of God? Do not other
men who fail in the right knowledge of God, especially in any im-
portant truth, sufficiently evidence in other things that the root of
this matter is in themselves? Alas! how dark are the minds of poor
mortals, how full of pride and folly! I shall say with some confi-
dence, he who understands not that there is reason enough to charge
all the errors, ignorance, and confusions in religion, that are or ever
were in the world, without the least censure of obscurity, insufficiency,
or intricacy in the Scripture, on the minds of men, and those depraved
affections whose prevalency they are obnoxious unto, are themselves
profoundly ignorant of the state of all things above and here below.

We must, therefore, inquire after the causes and reasons of these
things among ourselves; for there only they will be found.

And these causes are of two sorts: 1. That which is general, and
1 Horat. Od. lib. i. 3, 25.

176 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

the spring of all others; 2. Those which are particular, that arise
and branch themselves from thence: —

1. The first and general cause of all ignorance, error, and misun-
derstanding of the mind and will of God, as revealed in the Scrip-
ture, among all sorts of men, whatever their particular circumstances
are, is the natural vanity and darkness with which the minds of all
men are depraved. The nature of this depravation of our minds by
the fall, and the effects of it, I have fully elsewhere declared. Where-
fore I now take it for granted that the minds of all men are natu-
rally prepossessed with this darkness and vanity, from whence they
are not, from whence they cannot be, delivered but by the saving
illumination of the Spirit and grace of God. But because I have so
largely treated of it both in the " Discourses of the Dispensation of
the Spirit/' book iii. chap, hi.,1 as also in those concerning the Apos-
tasy of these latter times,2 I shall not again insist upon it.

Two things I shall only observe unto our present purpose, namely,
— (1.) That hereby the mind is kept off from discerning the glory
and beauty of spiritual, heavenly truth, and from being sensible of
its power and efficacy, John i. 5. (2.) That it is by the same means
inclined unto all things that are vain, curious, superstitious, carnal,
suited unto the interest of pride, lust, and all manner of corrupt af-
fections. Hence, whatever other occasions of error and superstition
may be given or taken, the ground of their reception and of all ad-
herence unto them is the uncured vanity and darkness of the minds
of men by nature. This is the mire wherein this rush doth grow.

And the consideration hereof will rectify our thoughts concerning
those whom we see daily to wander from the truth, or to live in
those misapprehensions of the mind of God which they have im-
bibed, notwithstanding the clear revelation of it unto the contrary.
Some think it strange that it should be so, and marvel at them;
some are angry with them ; and some would persecute and destroy
them. We may make a better use of this consideration ; for we may
learn from it the sad corruption and depravation of our minds in
our estate of apostasy from God. Here lies the seed and spring of all
the sin, evil, and disorder, which we behold and suffer under in re-
ligious concerns in this world. And if we consider it aright, it will
serve, —

[1.] To impress a due sense of our own condition upon our minds,
that we may be humbled; and in humility alone there is safety.
" His soul which is lifted up is not upright in him," Hab. ii. 4 ; for
he draws back from God, and God hath no pleasure in him, as the
apostle expounds those words, Heb. x. 38. It was in the principles
of our nature to adhere sacredly unto the first truth, to discern and
1 See vol. iii. of the author's works. 2 See vol. vii. of his works.

CHAP. V.] CAUSES OF SPIRITUAL IGNORANCE. 1 77

abhor every false way. We were created with that light of truth in
our minds as was every way able to guide us in all that we had to
believe or do with respect unto God or our own blessedness for ever.
But in the room thereof, through our wretched apostasy from God,
our mind is become the seat and habitation of all vanity, disorder,
and confusion. And no way doth this more discover itself than in
the readiness and proneness of multitudes to embrace whatever is
crooked, perverse, and false in religion, notwithstanding the clear
revelation that God hath made of the whole truth concerning it in
the Scripture. A due reflection hereon may teach us humility and
self-abasement; for we are "by nature children of wrath, even as
others," neither have we any good thing that we have not received.
It is better, therefore, to be conversant with such thoughts on this
occasion than to be filled with contempt of, or wrath against those
whom we see yet suffering under those woful effects of the general
apostasy from God, wherein we were equally involved with them.
Yea, —

[2.] It will teach us pity and compassion towards those whose
minds do run out into the spiritual excesses mentioned. The merci-
ful High priest of the whole church hath "compassion on the ignorant,
and on them that are out of the way/' Heb. v. 2 ; and it is conformity
unto him in all things which ought to be our principal design, if we
desire to be like unto him in glory. Want hereof is the ruin of reli-
gion, and the true cause of all the troubles that its profession is en-
cumbered withal at this day.

It is true, for the most part, there is an interposition of corrupt
affections seducing the minds of men from the truth; with these
are they tossed up and down, and so driven with the winds of temp-
tations that befall them ; — but is it humanity to stand on the shore,
and seeing men in a storm at sea, wherein they are ready every mo-
ment to be cast away and perish, to storm at them ourselves, or to
shoot them to death, or to cast lire into their vessel, because they are
in danger of being drowned? Yet no otherwise do we deal with
them whom we persecute because they miss the knowledge of the
truth ; and, it may be, raise a worse storm in ourselves as to our own
morals than they suffer under in their intellectuals. Concerning
such persons the advice of the apostle is, " Of some have compassion,
making a difference : and others save with fear, pulling them out of
the fire," Jude 22, 23. Some are so given up in their apostasy as that
they " sin unto death;" with such we are not to concern ourselves,
1 John v. 16. But it is very rare that we can safely make that judg-
ment concerning any in this world. Sometimes, no doubt, Ave may,
or this rule concerning them had never been given. As unto all
others, the worst of them, those that are in the fire, the frame of our
VOL. IV. 12

178 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

minds' acting towards them is here presented unto us ; compassion
of their present state, and fear of their future ruin, we ought to be
possessed with and acted by. But how few are they who are so
framed and minded towards them, especially to such as by their enor-
mous errors seem to be fallen into the fire of God's displeasure!
Anger, wrath, fury, contempt, towards such persons, men think to be
their duty; more contrivances there are usually how they may be
temporally destroyed than how they may be eternally saved. But
such men profess the truth as it were by chance. They never knew
what it is to learn it aright, nor whence the knowledge of it is to be
received, nor were ever under its power or conduct. Our proper
work is to save such persons, what lies in us, " pulling them out of
the fire." Duties of difficulty and danger unto ourselves may be re-
quired hereunto. It is easier, if we had secular power with us, to
thrust men into temporal fire for their errors than to free them from
eternal fire by the truth. But if we were governed by compassion
for their souls and fear of their ruin, as it is our duty to be, we would
not decline any office of love required thereunto.

[3.] Hath God led us into the truth, hath he kept us from every
false way? — it is evident that we have abundant cause of gratitude and
fruitfulness. It is a condition more desperate than that of the most
pernicious errors, to "hold the truth in unrighteousness;" and as good
not know the Lord Jesus Christ as to be barren in the knowledge
of him. It is not, we see, of ourselves, that we either know the
truth, or love it, or abide in the profession of it. We have nothing
of this kind but what we have received. Humility in ourselves, use-
fulness towards others, and thanhfidness unto God, ought to be the
effects of this consideration.

This is the first general cause of men's misapprehension of the
mind and will of God as revealed in the Scripture. The revelation
itself is plain, perspicuous, and full of light; but this "light shineth
in darkness, and the darkness comprehendeth it not." The natural
darkness and blindness which is in the minds of men, with the vanity
and instability which they are attended with, causeth them to wrest
the Scriptures unto their own destruction. And for this sort of men
to complain, as they do horribly in the Papacy, of the obscurity of
the Scripture, is all one as if a company of blind men should cry out
of an eclipse of the sun when he shineth in his full strength and
glory. How this darkness is removed and taken away by the effec-
tual operation of the Holy Spirit in our illumination, I have else-
where at large discoursed.

2. Corrupt affections prevalent in the minds of men do hinder
them from a right understanding of the mind of God in the Scrip-
ture; for hereby are they effectually inclined to wrest and pervert

CHAP. V.] CAUSES OF SPIRITUAL IGNORANCE. 1 79

the truth, or are filled with prejudices against it. This is the next
cause of all ignorance and error, where we must seek for the parti-
cular causes of them before proposed. The principal reason why the
generality of men attain not a right understanding of the mind and
will of God in the Scripture is, the corrupt affections that are pre-
dominant in their own minds, whereby they are exposed unto all
sorts of impressions and seductions from Satan and the agents for
his kingdom and interest. So one apostle tells us that " unlearned
and unstable men do wrest the Scripture, unto their own destruc-
tion," 2 Pet. iii. 16; and another, that these unlearned and unsta-
ble persons are " men of corrupt minds," 1 Tim. vi. 5 ; 2 Tim. iii. 8 ;
— that is, such whose minds are peculiarly under the power of per-
verse and corrupt affections: for these affections are ^iKy/iura ruv
BiavoiZv, Eph. ii. 3, " the wills of the mind," such as carry it with an
impetuous inclination towards their own satisfaction, and such as
render it obstinate and perverse in its adherence thereunto. These
are the root of that "fil thin ess and superfluity of naughtiness" which
must be cast out before we can " receive with meekness the ingrafted
word," James i. 21. Some few of them may be named: —

(1.) Pride, or carnal confidence in our own wisdom and ability
of mind for all the ends of our duty towards God, and this in espe-
cial of understanding his mind and will, either keeps the souls of
men under the bondage of darkness and ignorance, or precipitates
them into foolish apprehensions or pernicious errors. As spiritual
pride is the worst sort of pride, so this is the worst degree of spiritual
pride, namely, when men do not acknowledge God in these things
as they ought, but lean unto their own understandings. This is that
which ruined the Pharisees of old, that they could not understand
the mind of God in any thing unto their advantage. It is the meek,
the humble, the lowly in mind, those that are like little children,
that God hath promised to teach. This is an eternal and unalterable
law of God's appointment, that whoever will learn his mind and will
as revealed in the Scripture must be humble and lowly, renouncing
all trust and confidence in themselves. And whatever men of an-
other frame do come to know, they know it not according to the mind
of God, nor according to their own duty, nor unto their advantage.
Whatever knowledge they may have, however conspicuous it may
be made by their natural and acquired abilities, however it may be
garnished with a mixture of secular literature, whatever contempt
it may raise them unto of others, such as the Pharisees had of the
people, whom they esteemed accursed because they knew not the law,
yet they know nothing as they ought, nothing unto the glory of God,
nothing to the spiritual advantage of their own souls. And wherein
is their knowledge to be accounted of? Indeed, the knowledge of a

180 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

proud man is the throne of Satan in his mind. To suppose that per-
sons under the predominancy of pride, self-conceit, and self-confidence,
can understand the mind of God as revealed in a due manner, is to
renounce the Scriptures, or innumerable positive testimonies given in
them unto the contrary. Such persons cannot make use of any one
means of spiritual knowledge that God requires of them in a way of
duty, nor improve any one truth which they may know unto their
good. Therefore our Saviour tells the proud Pharisees, notwith-
standing all their skill in the letter and tittles of the Scripture,
that " they had not heard the voice of God at any time, nor seen
his shape, neither had they his word abiding in them," John v. 37, 38.
They had no right knowledge of him, as he had revealed and de-
clared himself.

Men infected with this leaven, having their minds tainted with
it, have been the great corrupters of divine truth in all ages. Such
have been the ringleaders of all heresies; and such were they who
have turned the knowledge of the will of God proposed in the Scrip-
ture into a wrangling science, filled with niceties, subtilties, curiosi-
ties, futilous \yain~\ terms of art, and other fuel for the minds of
fiery contenders in wrangling disputations.

And this kind of self-confidence is apt to befall all sorts of men.
Those of the meanest capacity may be infected with it no less than
the wisest or most learned; and we frequently see persons whose
weakness in all sound knowledge, and insufficiency for the use of
proper means unto the attaining of it, might seem to call them unto
humility and lowliness of mind in an eminent manner, yet lifted up
unto such a degree of spiritual pride and conceit of their own under-
standings as to render them useless, troublesome, and offensive unto
men of sober minds. But principally are they exposed hereunto who
either really or in their own apprehensions are exalted above others
in secular learning, and natural or acquired abilities; for such men
are apt to think that they must needs know the meaning of the
Holy Ghost in the Scriptures better than others, or, at least, that
they can do so, if they will but set themselves about it. But that
which principally hinders them from so doing is their conceit that
so they do. They mistake that for divine knowledge which is in
them the great obstruction of it.

(2.) The love of honour and praise among men is another corrupt
affection of mind, of the same nature and efficacy with that before
named. This is so branded by our Saviour as an insuperable obstacle
against the admission of sacred light and truth that no more need
be added thereunto. See John v. 44, xii. 43.

(3.) A pertinacious adherence unto corrupt traditions and inve-
terate errors quite shuts up the way unto all wisdom and spiritual

CHAP. V.] CAUSES OF SPIRITUAL IGNOEANCE. 181

understanding. This ruined the church of the Jews of old, and
makes at present that of the Romanists incurable. What their fore-
fathers have professed, what themselves have imbibed from their in-
fancy, what all their outward circumstances are involved in, what
they have advantage by, what is in reputation with those in whom
they are principally concerned, — that shall be the truth with them,
and nothing else. Unto persons whose minds are wholly vitiated with
the leaven of this corrupt affection, there is not a line in the Scrip-
ture whose sense can be truly and clearly represented ; all appears
in the colour and figure that their prejudices frame in their minds.
When the Lord Christ came forth first unto the preaching of the
gospel, there came a voice from heaven, saying, "This is my beloved
Son, in whom I am well pleased ; hear ye him/' Matt. iii. 1 7, xvii. 5.
Neither was this command given unto them alone who heard it im-
mediately from the "excellent glory/' as Peter speaks, 2 Pet. i. 1 7, but,
as recorded in the word, is given equally unto every one that would
learn any thing of the mind and will of God in a due manner. No
man can learn but by the '"'hearing of him ; " unto him are we sent for
the learning of our spiritual knowledge. And no other way doth he
speak unto us but by his word and Spirit. But where the minds of
men are prepossessed with apprehensions of what they have received
from the authority of other teachers, they have neither desire, design,
readiness, nor willingness to bear him. But if men will not forego
all pre-imbibed opinions, prejudices, and conceptions of mind, how-
ever rivetted into them by traditions, custom, veneration of elders,
and secular advantages, to hearken unto and receive whatever he
shall speak unto them, and that with a humble, lowly frame of heart,
they will never learn the truth, nor attain a "full assurance of under-
standing" in the mysteries of God. These inveterate prejudices are
at this day those which principally shut out the truth, and set men
together by the ears all the world over about religion and the con-
cerns thereof. Hence is all the strife, rage, tumult, and persecution
that the world is filled withal. Could men but once agree to lay
down all those presumptions which either wit, or learning, or custom,
or interest and advantage, have influenced them withal, at the feet
of Jesus Christ, and resolve in sincerity to comply with that alone
which he doth teach them, and to forego whatever is inconsistent
therewith, the ways unto truth and peace would be more laid open
than otherwise they are like to be.

(4.) Sjnritual sloth is of the same nature, and produceth the same
effect. The Scripture frequently giveth us in charge to use the
utmost of our diligence in the search of and for the finding out of
spiritual truth, proposing unto us the example of those that have
done so before, Josh. i. 8; Ps. i. 2; Prov. ii. 2-6; John v. 39; 1 Pet.

182 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

i. 10-12. And any rational man would judge that if it had not been
so expressly given us in charge from God himself, if it had not been
a means appointed and sanctified unto this end, yet that the nature
of the thing itself, with its importance unto our duty and blessed-
ness, are sufficient to convince us of its necessity. It is truth, it is
heavenly truth, we inquire after ; that on the knowledge or ignorance
whereof our eternal blessedness or misery doth depend. And in a
due perception thereof alone are the faculties of our minds perfected
according to the measure which they are capable of in this life.
Therein alone can the mind of man find rest, peace, and satisfaction ;
and without it must always wander in restless uncertainties and dis-
quieting vanities. It is a notion implanted in the minds of all men
that all truth lies deep, and that there is great difficulty in the
attainment of it. The minds of most are imposed on by specious
appearances of falsehood. Wherefore, all wise men have agreed that
without our utmost care and diligence in the investigation of the
truth, we must be contented to walk in the shades of ignorance and
error. And if it be thus in earthly things, how much more is it so
in heavenly! As spiritual, supernatural truth is incomparably to
be valued above that which relates unto things natural, so it is more
abstruse and of a more difficult investigation. But this folly is be-
fallen the minds of the generality of men, that of all things they
suppose there is least need of pains and diligence to be used in an
inquiry after those things which the angels themselves desire to bow
down and look into, and which the prophets of old inquired and
searched after with all diligence. Whatever be their notion hereof,
yet practically it is evident that most men, through pride and sloth
and love of sin, are wholly negligent herein ; at least, they will not
apply themselves to those spiritual means without the use whereof
the knowledge of divine truth will not be attained. It is generally
supposed that men may be as wise in these things as they need to
be at a very easy rate. The folly of men herein can never be enough
bewailed ; they regard spiritual truth as if they had no concernment
in it beyond what custom and tradition put them on, in reading
chapters or hearing sermons. They are wholly under the power of
sloth as unto any means of spiritual knowledge.

Some, indeed, will labour diligently in the study of those things
which the Scripture hath in common with other arts and sciences;
such are the languages wherein it was writ, the stories contained in
it, the ways of arguing which it useth with scholastical accuracy in
expressing the truth supposed to be contained in it. These things
are great in themselves, but go for nothing when they are alone.
Men under the utmost efficacy of spiritual sloth may be diligent in
them, and make a great progress in their improvement. But they

CHAP. V.] CAUSES OF SPIRITUAL IGNORANCE. 183

are spiritual objects and duties that this sloth prevails to alienate the
minds of men from, and make them negligent of; and what are those
duties I shall afterward manifest.

The consideration, I say, of the state of things in the world gives
so great an evidence of probability that, — what through the pride
and self-conceit of the minds of many, refusing a compliance with
the means of spiritual knowledge, and excluding all gracious qualifi-
cations indispensably required unto the attaining of it; what through
the power of corrupt traditions, imprisoning the minds of men in
a fatal adherence unto them, preventing all thoughts of a holy, in-
genuous inquiry into the mind of God by the only safe, infallible
revelation of it; what through the power of spiritual sloth indis-
posing the minds of the most unto an immediate search of the
Scripture, partly with apprehensions of its difficulty, and notions of
learning the truth contained in it by other means; and what through
a traditional course of studying divinity as an art or science to be
learned out of the writings of men, — the number is very small of them
who diligently, humbly, and conscientiously endeavour to learn the
truth from the voice of God in the Scripture, or to grow wise in the
mysteries of the gospel by such ways as wherein alone that wisdom
is attainable. And is it any wonder, then, if many, the greatest
number of men, wander after vain imaginations of their own or
others, whilst the truth is neglected or despised?

(5.) Again, there is in the minds of men by nature a love of sin,
which causeth them to hate the truth; and none can understand it
but those that love it. In the visible church, most men come to
know of the truth of the gospel as it were whether they will or no ;
and the general design of it they find to be, a separation between
them and their sins. This sets them at a distance from it in affection ;
whereon they can never make any near approach unto it in know-
ledge or understanding. So we are assured, John iii. 19, 20, " Light
is come into the world, and men love darkness rather than light, be-
cause their deeds are evil. For every one that doeth evil hateth the
light, neither cometb to the light, lest his deeds should be reproved."
Persons under the power of this frame take up under the shades of
ignorance and corrupt imaginations; and if they should attempt
to learn the truth, they would never be able so to do.

Lastly, Satan by his temptations and suggestions doth variously
affect the minds of men, hindering them from discerning the mind
of God as revealed in the Scripture: " The god of this world blindeth
the eyes of them that believe not, lest the light of the glorious gospel
of Christ, who is the image of God, should shine unto them," 2 Cor.
iv. 4. The ways and means whereby he doth so, — the instruments
which he useth, the artifices and methods which he applieth unto

184 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

his ends, with his application of himself unto them according unto
all occasions, circumstances, opportunities, and provocations, in great
variety, — were worth our inquiring into, but that we should too much
digress from our present design.

I have but mentioned these things, and that as instances of the
true original causes of the want of understanding and misunderstand-
ing of the revelation of the mind of God in the Scripture. Many
more of the same nature might be added unto them, and their effec-
tual operations unto the same end declared; but the mention of
them here is only occasional, and such as will not admit of a farther
discussion. But by these and the like depraved affections it is that
the original darkness and enmity of the minds of men against spi-
ritual truth and all the mysteries of it do exert themselves; and
from them do all the error, superstition, and false worship that the
world is filled withal proceed: for, —

Whilst the minds of men are thus affected, as they cannot under-
stand and receive divine, spiritual truths in a due manner, so are they
ready and prone to embrace whatever is contrary thereunto. If,
therefore, it be the work of the Spirit of God alone, in the renovation
of our minds, to free them from the power of these vicious, depraved
habits, and consequently the advantages that Satan hath against
them thereby, there is an especial work of his necessary to enable us
to learn the truth as we ought. And for those who have no regard
unto these things, — who suppose that in the study of the Scripture all
things come alike unto all, to the clean and to the unclean, to the
humble and the proud, to them that hate the garment spotted with
the flesh and those that both love sin and live in it, — they seem to
know nothing either of the design, nature, power, use, or end of the
gospel.

The removal of these hinderances and obstacles is the work of the
Spirit of God alone ; for, —

1. He alone communicates that spiritual light unto our minds
which is the foundation of all our relief against these obstacles of
and oppositions unto a saving understanding of the mind of God.

2. In particular, he freeth, delivereth, and purgeth our minds from
all those corrupt affections and prejudices which are partly inbred
in them, partly assumed by them or imposed on them; for the
artifice of Satan, in turning the minds of men from the truth, is by
bringing them under the power of corrupt and vicious habits, which
expel that frame of spirit which is indispensably necessary unto them
that would learn it. It is, indeed, our duty so to purify and purge
ourselves. We ought to cast out " all filthiness and superfluity of
naughtiness," that we may " receive with meekness the ingrafted
word/' James i. 21 ; to " purge ourselves from these things, that we

CHAP. V.] CAUSES OF SPIRITUAL IGNORANCE. 185

may be vessels unto honour, sanctified and meet for our Master's use,
and prepared unto every good work," 2 Tim. ii. 21. If it be not thus
with us, let the pride and folly of men pretend what they please, we
can neither learn, nor know, nor teach the mind of God as we ought.
And what men may do without giving glory unto God, or the bring-
ing of any spiritual advantage unto their own souls, we inquire not,
seeing it belongeth only equivocally unto Christian religion. But
although it is our duty thus to purge ourselves, yet it is by the grace
of the Holy Spirit that we do so. Those who, under a pretence of
our own duty, would exclude in any thing the efficacious operations
of the Holy Ghost, or, on the other hand, on the pretence of his
grace and its efficacy, would exclude the necessity of diligence in our
duties, do admit but of one half of the gospel, rejecting the other.
The whole gospel asserts and requireth them both unto every good
act and work. Wherefore, the purging of ourselves is that which
is not absolutely in the power of our natural abilities ; for these cor-
rupt affections possess and are predominant in the mind itself, and
all its actings are suited unto their nature and influenced by their
power. It can never, therefore, by its own native ability free itself
from them. But it is the work of this great purifier and sanctifier
of the church to free our minds from these corrupt affections and
inveterate prejudices, whereby we are alienated from the truth and
inclined unto false conceptions of the mind of God; and unless this
be done, in vain shall we think to learn the truth as it is in Jesus.
See 1 Cor. vi. 11; Tit. iii. 3-5; Rom. viiL 13; Eph. iv. 20-24.

3. He implants in our minds spiritual habits and principles, con-
trary and opposite unto those corrupt affections, whereby they are
subdued and expelled. By him are our minds made humble, meek,
and teachable, through a submission unto the authority of the word,
and a conscientious endeavour to conform ourselves thereunto.

It was always agreed that there were ordinarily preparations re-
quired unto the receiving of divine illuminations; and in the assig-
nation of them many have been greatly deceived. Hence some, in
the expectation of receiving divine revelations, have been imposed
on by diabolical delusions; which by the working of their imagina-
tions they had prepared their minds to give an easy admission unto.
So was it among the heathen of old, who had invented many ways
unto this purpose, some of them horrid and dreadful ; and so it is still
with all enthusiasts. But God himself hath plainly declared what
are the qualifications of those souls which are meet to be made par-
takers of divine teachings, or ever shall be so; and these are, as
they are frequently expressed, meekness, humility, godly fear, reve-
rence, submission of soul and conscience unto the authority of God,
with a resolution and readiness for and unto all that obedience which

186 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

he requireth of us, especially that which is internal in the hidden
man of the heart. It may be some will judge that we wander very
far from the matter of our inquiry, namely, How ive may come unto
the knowledge of the mind of God in the Scripture, or how we may
aright understand the Scripture, when we assign these things as
means thereof or preparations thereunto ; for although these are good
things (for that cannot be denied), yet " it is ridiculous to urge them
as necessary unto this end, or as of any use for the attaining of it.
Learning, arts, tongues, sciences, with the rules of their exercise, and
the advantage of ecclesiastical dignity, are the things that are of use
herein, and they alone/' The most of these things, and sundry others
of the same kind, we acknowledge to be of great use unto the end
designed, in their proper place, and what is the due use of them shall
be afterward declared ; but we must not forego what the Scripture
plainly instructeth us in, and which the nature of the things them-
selves doth evidence to be necessary, to comply with the arrogance
and fancy of any, or to free ourselves from their contempt.

It is such an understanding of the Scripture, of the divine revela-
tion of the mind of God therein, as wherein the spiritual illumination
of our minds doth consist, which we inquire after ; such a knowledge
as is useful and profitable unto the proper ends of the Scripture to-
wards us, that which we are taught of God, that we may live unto
him. These are the ends of all true knowledge. See 2 Tim. iii.
14-17. And for this end the furnishment of the mind with the
graces before mentioned is the best preparation. He bids defiance
unto the gospel by whom it is denied. " God resisteth the proud,
but giveth grace unto the humble." "Whatever be the parts or abilities
of men, Avhatever diligence they may use in the investigation of the
truth, whatever disciplinary knowledge they may attain thereby, the
Spirit of God never did nor ever will instruct a proud; unhumblecl
sold in the right knowledge of the Scripture, as it is a divine reve-
lation. It is these gracious qualifications alone whereby we may
be enabled to " cast out all fUthiness and superfluity of naughtiness,"
so as to " receive with meekness the ingrafted word, which is able to
save our souls."

Our blessed Saviour tells us, that " except we be converted, and
become as little children, we cannot enter into the kingdom of hea-
ven," Matt, xviii. 3. We cannot do so unless we become humble,
meek, tender, weaned from high thoughts of ourselves, and are
purged from prejudices by corrupt affections; and I value not that
knowledge which will not conduct us into the " kingdom of heaven,"
or which shall be thence excluded. So God hath promised that " the
meek he will guide in judgment; the meek he will teach his way.
The secret of the Lord is with them that fear him ; and he will show

CHAP. VI.] THE SPIRIT'S WOPvK IN THE COMPOSING OF SCRIPTURE. 187

them his covenant." " What man is he that feareth the Lord? him
shall he teach in the way/' Ps. xxv. 9, 12, 14. And so we are told
plainly that " evil men understand not judgment ; but they that seek
the Lord understand all things," Prov. xxviii. 5.

Now all these graces whereby men are made teachable, capable
of divine mysteries, so as to learn the truth as it is in Jesus, to
understand the mind of God in the Scriptures, are wrought in them
by the Holy Spirit, and belong unto his work upon our minds in
our illumination. Without this the hearts of all men are fat, their
ears heavy, and their eyes sealed, that they can neither hear, nor
perceive, nor understand the mysteries of the kingdom of God.

These things belong unto the work of the Holy Spirit upon our
minds (as also sundry other instances might be given unto the same
purpose) in our illumination, or his enabling of us rightly to under-
stand the mind of God in the Scripture. But whereas whoever is
thus by him graciously prepared and disposed shall be taught in
the knowledge of the will of God, so far as he is concerned to know
it in point of duty, if so be he abide in the ordinary use of outward
means, so there are sundry other things necessary unto the attaining
of farther useful degrees of this knowledge and understanding, where-
of I shall treat afterward.

CHAPTER VI.

The work of the Holy Spirit in the composing and disposal of the Scripture as a
means of sacred illumination — The perspicuity of the Scripture unto the un-
derstanding of the mind of God declared and vindicated.

There is yet another part of the work of the Holy Spirit with
respect unto the illumination of our minds, which must also be in-
quired into, and this concerneth the Scripture itself; for this he
hath so given out and so disposed of as that it should be a moral
way or means for the communication of divine revelations unto the
minds of men ; for this also is an effect of his infinite wisdom and
care of the church. Designing to enlighten our minds with the know-
ledge of God, he prepared apt instruments for that end. That, there-
fore, which we shall declare on this head of our discourse is, That the
Holy Spirit of God hath prepared and disposed of the Scripture
so as it might be a most sufficient and absolutely perfect way and
means of communicating unto our minds that saving knowledge of
God and his will which is needful that ive may live unto him, and
come unto the enjoyment of him in his glory. And here sundry
things must be observed.

188 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

First, The Holy Spirit hath not in the Scripture reduced and
disposed its doctrines or supernatural truths into any system, order,
or method. Into such a method are the principal of them disposed
in our catechisms and systems of divinity, creeds, and confessions
of faith; for whereas the doctrinal truths of the Scripture have a
mutual respect unto and dependence on one another, they may be
disposed into such an order, to help the understandings and the
memories of men. There is, indeed, in some of the epistles of Paul,
especially that unto the Romans, a methodical disposition of the
most important doctrines of the gospel, and from thence are the best
methods of our teaching borrowed ; but in the whole Scripture there
is no such thing aimed at. It is not distributed into common-places,
nor are all things concerning the same truth methodically disposed
under the same head, but its contexture and frame are quite of another
nature. From this consideration some think they have an advan-
tage to charge the Scripture with obscurity, and do thereon main-
tain that it was never intended to be such a revelation of doctrines
as should be the rule of our faith. " Had it been so, the truths to be
believed would have been proposed in some order unto us, as a creed
or confession of faith, that we might at once have had a view of
them and been acquainted with them ; but whereas they are now left
to be gathered out of a collection of histories, prophecies, prayers,
songs, letters or epistles, such as the Bible is composed of, they are
difficult to be found, hard to be understood, and never perfectly to
be learned." And, doubtless, the way fancied would have been excel-
lent had God designed to effect in us only an artificial or metho-
dical faith and obedience. But if we have a due regard unto the
use of the Scripture and the ends of God therein, there is no weight
in this objection ; for, —

1. It is evident that the whole of it consists in the advancement
of men's own apprehensions and imaginations against the will and
wisdom of God. It is a sufficient reason to prove this the absolutely
best way for the disposal of divine revelations, because God hath
made use of this and no other. One, indeed, is reported to have
said that had he been present at the creation of the universe, he
would have disposed some things into a better order than what they
are in! for "vain man would be wise, though he be born like the wild
ass's colt." And no wiser or better are the thoughts that the revelations
of supernatural truths might have been otherwise disposed of with
respect unto the end of God, than as they are in the Scripture. God
puts not such value upon men's accurate methods as they may ima-
gine them to deserve, nor are they so subservient unto his ends in
the revelation of himself as they are apt to fancy ; yea, ofttimes when,
as they suppose, they have brought truths unto the strictest pro-

CHAP. VI.] THE SPIRIT'S WORK IN THE COMPOSING OF SCRIPTURE. 189

priety of expression, they lose both their power and their glory.
Hence is the world filled with so many lifeless, sapless, graceless,
artificial declarations of divine truth in the schoolmen and others.
We may sooner squeeze water out of a pumice-stone than one drop
of spiritual nourishment out of them. But how many millions of
souls have received divine light and consolation, suited unto their
condition, in those occasional occurrences of truth which they meet
withal in the Scripture, which they would never have obtained in
those wise, artificial disposals of them which some men would fancy !
Truths have their power and efficacy upon our minds, not only from
themselves, but from their posture in the Scripture. There are they
placed in such aspects towards, in such conjunctions one with another,
as that their influences on our minds do greatly depend thereon.
He is no wise man, nor exercised in those things, who would part
with any one truth out of its proper place where the Holy Spirit
hath disposed and fixed it. The psalmist saith of God's testimonies
they are T1^ *#?S, " the men of my counsel," Ps. cxix. 24; and no
man will make choice of a counsellor all whose wisdom consists in
sayings and rules cast into a certain order and method. He alone
is a good counsellor who, out of the largeness and wisdom of his own
heart and mind, can give advice according unto all present occasions
and circumstances. Such counsellors are the testimonies of God.
Artificial methodizing of spiritual truths may make men ready in
notions, cunning and subtile in disputations ; but it is the Scripture
itself that is able to " make us wise unto salvation."

2. In the writing and composing of the holy Scripture, the Spirit
of God had respect unto the various states and conditions of the
church. It was not given for the use of one age or season only, but
for all generations, — for a guide in faith and obedience from the be-
ginning of the world to the end of it. And the state of the church
was not always to be the same, neither in light, knowledge, nor
worship. God had so disposed of things in the eternal counsel of
his will that it should be carried on by various degrees of divine re-
velation unto its perfect estate. Hereunto is the revelation of his
mind in the Scripture subservient and suited, Heb. LI. If all divine
truths had from the first been stated and fixed in a system of doc-
trines, the state of the church must have been always the same ; which
was contrary unto the whole design of divine wisdom in those things.

3. Such a systematical proposal of doctrines, truths, or articles of
faith, as some require, would not have answered the great ends of the
Scripture itself. All that can be supposed of benefit thereby is only
that it would lead us more easily into a methodical comprehension
of the truths so proposed ; but this we may attain, and not be ren-
dered one jot more like unto God thereby. The principal end of

190 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

the Scripture is of another nature. It is, to beget in the minds of
men faith, fear, obedience, and reverence of God, — to make them
holy and righteous; and those such as have in themselves various
weaknesses, temptations, and inclinations unto the contrary, which
must be obviated and subdued. Unto this end every truth is dis-
posed of in the Scripture as it ought to be. If any expect that the
Scripture should be written with respect unto opinions, notions, and
speculations, to render men skilful and cunning in them, able to
talk and dispute about all things and nothing, they are mistaken.
It is given us to make us humble, holy, luise in spiritual things; to
direct us in our duties, to relieve us against temptations, to comfort
us under troubles, to make us to love God and to live unto him, in
all that variety of circumstances, occasions, temptations, trials, duties,
which in this world we are called unto. Unto this end there is a
more glorious power and efficacy in one epistle, one psalm, one chap-
ter, than in all the writings of men, though they have their use also.
He that hath not experience hereof is a stranger unto the power of
God in the Scripture. Sometimes the design and scope of the place,
sometimes the circumstances related unto, mostly that spirit of wis-
dom and holiness which evidenceth itself in the whole, do effectually
influence our minds; yea, sometimes an occasional passage in a
story, a word or expression, shall contribute more to excite faith and
love in our souls than a volume of learned disputations. It doth not
argue, syllogize, or allure the mind; but it enlightens, persuades,
constrains the soul unto faith and obedience. This it is prepared
for and suited unto.

4. The disposition of divine revelations in the Scripture is also sub-
servient unto other ends of the wisdom of God towards the church.
Some of them may be named : —

(1.) To render useful and necessary the great ordinance of the
ministry. God hath not designed to instruct and save his church by
any one outward ordinance only. The ways and means of doing good
unto us, so as that all may issue in his own eternal glory, are known
unto infinite wisdom only. The institution of the whole series and
complex of divine ordinances is no otherwise to be accounted for but
by a regard and submission thereunto. Who can deny but that God
might both have instructed, sanctified, and saved us, without the use
of some or all of those institutions which he hath obliged us unto ?
His infinitely wise will is the only reason of these things. And he
will have every one of his appointments, on which he hath put his
name, to be honoured. Such is the ministry. A means this is not
co-ordinate with the Scripture, but subservient unto it; and the great
end of it is, that those who are called thereunto, and are furnished
with gifts for the discharge of it, might diligently " search the Scrip-

CHAP. VI.] THE SPIRIT'S WORK IN THE COMPOSING OF SCRIPTURE. 191

tures," and teach others the mind of God revealed therein. It was,

1 say, the will of God that the church should ordinarily be always
under the conduct of such a ministry; and his will it is that those
who are called thereunto should be furnished with peculiar spiritual
gifts, for the finding out and declaration of the truths that are trea-
sured up in the Scripture, unto all the ends of divine revelation. See
Eph. iv. 11-16; 2 Tim. hi. 14-17. The Scripture, therefore, is such
a revelation as doth suppose and make necessary this ordinance of
the ministry, wherein and whereby God will also be glorified. And it
were well if the nature and duties of this office were better under-
stood than they seem to be. God hath accommodated the revela-
tion of himself in the Scripture with respect unto them; and those
by whom the due discharge of this office is despised or neglected do
sin greatly against the authority, wisdom, and love of God ; and those
do no less by whom it is assumed but not rightly understood or
not duly improved.

But it may be said, " Why did not the Holy Ghost dispose of all
things so plainly in the Scripture that every individual person might
have attained the knowledge of them without the use of this minis-
try?" I answer, — It is a proud and foolish thing to inquire for any
reasons of the ways and works of God antecedent unto his own will.
" He worketh all things according to the counsel of his own will/'
Eph. i. 11 ; and therein are we to acquiesce. Yet we may see the wis-
dom of what he hath done; as herein, — 1. He would glorify his own
power, in working great effects by vile, weak means, 1 Cor. iii. 7;

2 Cor. iv. 7. 2. He did it to magnify his Son Jesus Christ in the
communication of spiritual gifts, Acts ii. 33; Eph. iv. 8, 11, 12. 3.
To show that in and by the work of his grace he designed not to de-
stroy or contradict the faculties of our nature, which at first he created.
He would work on them, and work a change in them, by means
suited unto their constitution and nature ; which is done in the mi-
nistry of the word, 2 Cor. v. 18-20.

(2.) The disposition of the Scripture respects the duty of all be-
lievers in the exercise of their faith and obedience. They know that
all their light and direction, all their springs of spiritual strength
and consolation, are treasured up in the Scripture; but, in the un-
speakable variety of their occasions, they know not where every par-
ticular provision for these ends is stored. Hence it is their duty
to meditate upon the word day and night; to "seek for wisdom
as silver, and to search for it as for hid treasures," that they may
" understand the fear of the Lord, and find the knowledge of God/'
Prov. ii. 3-5. And this being a duty whereunto the exercise of all
graces is required, they are all improved thereby. The soul which is
hereby engaged unto constant converse with God will thrive moro

192 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

in that which is the proper end of the Scripture, — namely, " the fear
of the Lord/' — than it could do under any other kind of teaching.

(3.) A continual search into the whole Scripture, without a ne-
glect of any part of it, is hereby rendered necessary. And hereby are
our souls prepared on all occasions, and influenced in the whole
course of our obedience ; for the whole and every part of the word is
blessed unto our good, according to the prayer of our Saviour,
" Sanctify them through thy truth: thy word is truth," John xvii. 17.
There is power put forth in and by every part and parcel of it unto
our sanctification ; and there is such a distribution of useful truths
through the whole, that everywhere we may meet with what is pre-
pared for us and suited unto our condition. It is to me no small
argument of the divine original of the Scripture, and of the presence
of God in it, that there is no thought of our hearts with respect unto
the proper end of the Scripture, — that is, our living unto God so
as to come unto the enjoyment of him, — but that we shall find, at
one time or other, a due adjustment of it therein, in one place or
other.

There can no frame befall the hearts of believers as unto spiritual
things, whether it be as unto their thriving or decay, but there is a
disposition of spiritual provision for it; and ofttimes we shall find it
then opening itself when we least look for it. Powerful instruc-
tions, as unto our practice, do often arise out of circumstances, occa-
sional words and expressions; all arguing an infinite wisdom in their
provision, whereunto every future occurrence was in open view from
eternity, and a present divine efficacy in the word's application of
itself unto our souls. How often in the reading of it do we meet
with, and are as it were surprised with, gracious words, that en-
lighten, quicken, comfort, endear, and engage our souls! How often
do we find sin wounded, grace encouraged, faith excited, love in-
flamed, and this in that endless variety of inward frames and out-
Avard occasions which we are liable unto ! I shall say with confidence,
that he never was acquainted with the excellency of the Scripture,
with its power and efficacy, in any holy experience, who is capable
of fancying that divine revelations might have been disposed unto
more advantage with respect unto our living unto God. And these
things are sufficient for the removal of the objection before men-
tioned.

Secondly, The Holy Spirit hath so disposed of the Scripture
that the mind of God in all things concerning our faith and obedi-
ence, in the knowledge whereof our illumination doth consist, is
clearly revealed therein. There needs no other argument to prove
an}7 thing not to belong unto our religion than that it is not revealed
or appointed in the Scripture; no other to prove any truth not to be

CHAP. VI.] THE SPIRIT'S WORK IN THE COMPOSING OF SCRIPTURE. 193

indispensably necessary unto our faith or obedience than that it is
not clearly revealed in the Scripture. But in this assertion we must
take along with us these two suppositions: —

1. That we look on the Scripture and receive it not as the word
of men, but as it is indeed, the ivord of the living God. If we look
for thai perspicuity and clearness in the expression of divine revela-
tion which men endeavour to give unto the declaration of their
minds in things natural, by artificial methods and order, by the ap-
plication of words and terms invented and disposed of on purpose to
accommodate what is spoken unto the common notions and reason-
ings of men, we may be mistaken; nor would it have become divine
wisdom and authority to have made use of such methods, ways, or
arts. There is that plainness and 'perspicuity in it which become
the holy, wise God to make use of; whose words are to be received
with reverence, with submission of mind and conscience unto his
authority, and fervent prayer that we may understand his mind and
do his will. Thus all things are made plain unto the meanest capa-
city; yet not so, but that if the most wise and learned do not see
the characters of infinite divine wisdom on things that seem most ob-
vious and most exposed unto vulgar apprehension, they have no true
wisdom in them. In those very fords and appearing shallows of
this river of God where the lamb may wade, the elephant may swim.
Every thing in the Scripture is so plain as that the meanest believer
may understand all that belongs unto his duty or is necessary unto
his happiness ; yet is nothing so plain but that the wisest of them all
have reason to adore the depths and stores of divine wisdom in it.
All apprehensions of the obscurity of the Scripture arise from one of
these two causes: —

(1.) That the minds of men are prepossessed with opinions, dog-
mas, principles, and practices in religion, received by tradition from
their fathers; or have vehement and corrupt inclinations unto such
ways, practices, and opinions, as suit their carnal reason and interest.
It is no wonder if such persons conceive the Scripture dark and
obscure; for they can neither find that in it which they most desire,
nor can understand what is revealed in it, because opposite unto their
prejudices, affections, and interests. The design of the Scripture is,
to destroy that frame of mind in them which they tvould have estab-
lished; and no man is to look for light in the Scripture to give
countenance unto his own darkness.

(2.) It will appear obscure unto all men who come to the reading
and study of it in the mere strength of their own natural abilities;
and, it may be, it is on this account that some have esteemed St
Paul one of the obscurest writers that ever they read. Wherefore,
as a book written in Greek or Hebrew must be obscure unto them

VOL. iv. 13

194? CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

who have no skill in these languages, so will the Scripture he unto
all who are unfurnished with those spiritual preparations which are
required unto the right understanding of it ; for, —

2. It is supposed, when we assert the clearness and perspicuity
of the Scripture, that there is unto the understanding of it use made
of that aid and assistance of the Spirit of God concerning which we
do discourse. Without this the clearest revelations of divine super-
natural things will appear as wrapped up in darkness and obscurity :
not for want of light in them, but for want of light in us. Where-
fore, by asserting the necessity of supernatural illumination for the
right understanding of divine revelation, we no way impeach the
perspicuity of the Scripture. All things wherein our faith and obe-
dience are concerned are clearly declared therein ; howbeit when all
is done, " the natural man receiveth not the things of the Spirit of
God, neither can he know them/' until the eyes of his understanding
be enlightened.

3. The Holy Spirit hath so disposed the Scripture, that notwith-
standing that perspicuity which is in the whole with respect unto
its proper end, yet are there in sundry parts or passages of it, — (1.)
Tiva dvffvoqra,, some things "hard to be understood;" and, (2.) T/vd
auffsp/Ltivevra, some things " hard to be uttered or interpreted." The
former are the things themselves, which are so in their own nature;
the latter are so from the manner of their declaration.

(1.) There are in the Scripture nva. dvavorira, things deep, wonder-
ful, mysterious, such as in their own nature do absolutely exceed the
whole compass of our understanding or reason, as unto a full and
perfect comprehension of them. Nor ought it to be strange unto any
that sundry divine revelations should be of things in their own
nature incomprehensible ; for as unto us, many earthly and natural
things are so, as David affirms concerning the forming of our natures
in the womb, Ps. cxxxix. 5, 6, 14-16. And our Saviour assures us
that heavenly things are much more above our comprehension than
earthly, John iii. 12. Such as these are, the Trinity, or the subsist-
ence of one single divine nature in three persons; the incarnation
of Christ, or the assumption of our human nature into personal union
and subsistence with the Son of God; the eternal decrees of God,
their nature, order, causes, and effects; the resurrection of the dead;
the manner of the operations of the Holy Spirit in forming the new
creature in us, and sundry others. Our rational faculties in their
utmost improvement in this world, and under the highest advantage
they are capable of by spiritual light and grace, are not able, with all
their searchings, to find out the Almighty unto perfection in these
things. And in all disputes about the light of glory, — as whether
we shall be able thereby to behold the essence of God, to discern the

CHAP. VI.] THE SPIRIT'S WORK IN THE COMPOSING OF SCRIPTURE. 195

depths of the mystery of the incarnation, and the like, — men do but
" darken counsel by words without knowledge/' and talk of what
they neither do nor can understand. But yet the wisdom of the
Holy Spirit hath in these two ways provided that we shall not suffer
from our own weakness: —

[1.] In that whatever is necessary for us to believe concerning
these things is plainly and clearly revealed in the Scripture, and
that revelation declared in such propositions and expressions as are
obvious unto our understandings. And he who thinks we can believe
nothing as unto its truth but what we can comprehend as unto its
nature overthrows all faith and reason also; and propositions may
be clear unto us in their sense, when their subject-matter is incompre-
hensible. For instance, consider the incarnation of the Son of God,
and the hypostatical union therein of the divine and human natures ;
it is a thing above our reason and comprehension : but in the Scrip-
ture it is plainly asserted and declared that "the Word, which was God,
and was with God," was " made flesh;" that " God was manifest in
the flesh;" that "the Son of God was made of a woman, made under
the law;" that "he took on him the seed of Abraham;" that "he
came of the Jews according to the flesh," and " is over all, God
blessed for ever;" and that so "God redeemed his church with his
own blood." Thus plainly and perspicuously is this great matter, 'as it
is the object of our faith, as it is proposed unto us to be believed, de-
clared and expressed unto us. If any one shall now say that he will
not believe that to be the sense of these expressions which the words
do plainly and undeniably manifest so to be, and are withal incapable
of any other sense or construction, because he cannot understand or
comprehend the thing itself which is signified thereby, it is plainly
to say that he will believe nothing on the authority and veracity of
God revealing it, but what he can comprehend by his own reason
that he will believe; which is to overthrow all faith divine. The
reason of our believing, if we believe at all, is God's revelation of the
truth, and not our understanding of the nature of the things revealed.
Thereinto is our faith resolved, when our reason reacheth not unto
the nature and existence of the things themselves. -And the work
of the Spirit it is to bring into captivity unto the obedience of the
faith every thought that might arise from our ignorance, or the im-
potency of our minds to comprehend the things to be believed. And
that new religion of Socinianism, which pretends to reduce all to
reason, is wholly built upon the most irrational principle that ever
befell the minds of men. It is this alone : " What we cannot compre-
hend in tilings divine and infinite, as unto their own nature, that we
are not to believe in their revelation." On this ground alone do the
men of that persuasion reject the doctrine of the Trinity, of the

196 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

incarnation of the Son of God, of the resurrection of the dead, and
the like mysteries of faith. Whatever testimony the Scripture gives
unto them, because their reason cannot comprehend them, they pro-
fess they will not believe them; — a principle wild and irrational, and
which leads unto atheism, seeing the being of God itself is absolutely
incomprehensible.

[2.] That degree of knowledge which we can attain in and about
these things is every way sufficient with respect unto the end of the
revelation itself. If they were so proposed unto us as that, if we
could not fully comprehend them, we should have no benefit or ad-
vantage by them, the revelation itself would be lost, and the end of
God frustrated therein. But this could not become divine wisdom and
goodness, to make such propositions unto us: for this defect ariseth
not from any blamable depravation of our nature as corrupted, but
from the very essence and being of it as created ; for being finite and
limited, it cannot perfectly comprehend things infinite. But what-
ever believers are able to attain unto, in that variety of the degrees
of knowledge which in their several circumstances they do attain, is
sufficient unto the end whereunto it is designed; that is, sufficient
to ingenerate, cherish, increase, and preserve faith, and love, and
reverence, with holy obedience, in them, in such a way and manner
as will assuredly bring them unto the end of all supernatural revela-
tion in the enjoyment of God.

(2.) There are in the Scripture nvdt, dutipfiyvsura, some things
that are " hard to be interpreted;" not from the nature of the things
revealed, but from the manner of their revelation. Such are many
allegories, parables, mystical stories, allusions, unfulfilled 'prophe-
cies and predictions, references unto the then present customs,
persons, and places, computation of times, genealogies, the signifi-
cation of some single words seldom or but once used in the Scripture,
the names of divers birds and beasts unknown to us. Such things
have a difficulty in them from the manner of their declaration; and
it is hard to find out, and it may be in some instances impossible,
unto any determinate certainty, the proper, genuine sense of them in
the places where they occur. But herein also we have a relief pro-
vided, in the wisdom of the Holy Spirit in giving the whole Scrip-
ture for our instruction, against any disadvantage unto our faith or
obedience; for, —

[1.] Whatever is so delivered in any place, if it be of importance
for us to know and believe, as unto the ends of divine revelation, it
is in some other place or places unveiled and plainly declared ; so
that we may say of it as the disciples said unto our Saviour, " Lo,
now he speaketh plainly, and not in parables." There can be no
instance given of any obscure place or passage in the Scripture, con-

CHAP. VI.] THE SPIRIT'S WORK IN THE COMPOSING OF SCRIPTURE. 197

cerniug which a man may rationally suppose or conjecture that there
is any doctrinal truth requiring our obedience contained in it, which
is not elsewhere explained. And there may be several reasons why
the Holy Spirit chose to express his mind at any time in such ways
as had so much obscurity attending of them: —

1st. As for types, allegories, mystical stories, and obscure predic-
tions, he made use of them under the Old Testament on purpose to
draw a veil over the things signified in them, or the truths taught
by them; for the church was not yet to be acquainted with the
clear knowledge of the things concerning Jesus Christ and his me-
diation. They had not so much as a perfect image of the things
themselves, but only an obscure shadow or representation of good
things to come, Heb. x. 1. To have given unto them a full and
clear revelation of all divine truths would have cast the whole de-
sign of God for the various states of the church, and the accomplish-
ment of the great work of his grace and love, into disorder. It was
not hard, then, for the church to be taught of old in types and
allegories; but it was much grace and mercy that through them the
light of the Sim of Righteousness so far beamed on them as enabled
them comfortably to wait " until the day did break and the shadows
flee away," as Cant. iv. 6. The fulness and glory of the revelation of
grace and truth was reserved for Jesus Christ. God did them no
wrong, but reserved " better things for us," Heb. xi. 40.

2dly. Whatever seems yet to be continued under any obscurity
of revelation is so continued for the exercise of our faith, diligence,
humility, and dependence on God, in our inquiries into them. And
suppose we do not always attain precisely unto the proper and
peculiar intendment of the Holy Spirit in them, as we can never
search out his mind unto perfection, yet are there so many and
great advantages to be obtained by the due exercise of those graces
in the study of the word, that we can be no losers by any difficulties
we can meet withal. The rule in this case is, That we affix no sense
unto any obscure or difficult passage of Scripture but what is
materially true and consonant unto other express and plain testi-
monies. For men to raise peculiar senses from such places, not
confirmed elsewhere, is a dangerous curiosity.

Sdly. As to sundry prophecies of future revolutions in the church
and the world, like those in the Revelation, there was an indispen-
sable necessity of giving them out in that obscurity of allegorical
expressions and representations wherein we find them ; for I could
easily manifest that as the clear and determinate declaration of
future events in plain historical expressions is contrary to the nature
of prophecy, so in this case it would have been a means of bringing
confusion on the works of God in the world, and of turning all men

198 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

out of the way of their obedience. Their present revelation is suffi-
cient to guide the faith and regulate the obedience of the church,
so far as they are concerned in them.

Hilly. Some things are in the Scripture disposed on purpose that
evil, perverse, and proud men may stumble and fall at them, or be
farther hardened in their unbelief and obstinacy. So our Lord Jesus
Christ affirms that he spake unto the stubborn Jews in parables
that they might not understand. And whereas " there must be he-
resies, that they which are approved may be made manifest/' 1 Cor.
xi. 19 ; and some are " of old ordained to this condemnation,"
Jude 4; some things are so declared that from them proud, perverse,
and wrangling spirits may take occasion to " wrest them unto their
own destruction." The truths of Christ as well as his person are ap-
pointed to be a " stone of stumbling and a rock of offence," yea, " a
gin and a snare" unto many. But this, humble, teachable believers
are not concerned in.

[2.] The Holy Spirit hath given us a relief in this matter, by sup-
plying us with a ride of the interpretation of Scripture, which
whilst we sincerely attend unto we are in no danger of sinfully
corrupting the word of God, although we should not arrive unto its
proper meaning in every particular place ; and this rule is, the ana-
logy or "proportion of faith."1 " Let him that prophesieth," saith
the apostle, — that is, expoundeth the Scripture in the church, — " do
it according to the proportion of faith," Rom. xii. 6. And this ana-
logy or " proportion of faith" is what is taught plainly and uni-
formly in the whole Scripture as the rule of our faith and obedience-
When men will engage their inquiries into parts of the Scripture
mystical, allegorical, or prophetical, aiming to find out, it may be,
things new and curious, without a constant regard unto this analogy
of faith, it is no wonder if they wander out of the way and err con-
cerning the truth, as many have done on that occasion. And I
cannot but declare my detestation of those bold and curious conjec-
tures which, without any regard unto the ride of prophecy, many have
indulged themselves in on obscure passages in the Scripture. But
now suppose a man brings no preconceived sense or opinion of his
own unto such . places, seeking countenance thereunto from them,
which is the bane of all interpretation of the Scripture ; suppose him
to come in some measure prepared with the spiritual qualifications be-

1 There seems a general agreement among modern critics that this expression of
the apostle is not susceptible of the meaning which is here attached to it. It does
not refer to any rule according to which we are to try a doctrine by its harmony with
the system of divine truth as a whole (although the rule itself is sound and valuable) ;
but the passage simply means that a man is to preach or prophesy " according to the
measure of his faith," — the ^et^ov -r'urnut of which the apostle had been speaking in
verse 3.— Ed.

CHAP. VII.] MEANS FOB UNDERSTANDING THE MIND OF GOD. 199

fore mentioned, and in all his inquiries to have a constant due regard
unto the analogy of faith, so as not to admit of any sense which
interfereth with what is elsewhere plainly declared, — such a person
shall riot miss of the mind of the Holy Spirit, or if he do, shall be
assuredly preserved from any hurtful danger in his mistakes: for
there is that mutual relation one to another, yea, that mutual in-
being of all divine truths, in their proposal and revelation in the
Scripture, as that every one of them is after a sort in every place,
though not properly and peculiarly, yet by consequence and cohe-
rence. Wherefore, although a man should miss of the first proper
sense of any obscure place of Scripture, which, with all our diligence,
we ought to aim at, yet, whilst he receiveth none but what contains
a truth agreeable unto what is revealed in other places, the error of
his mind neither endangereth his own faith or obedience nor those
of any others.

[3.] For those things which are peculiarly difficult, as genealogies,
chronological computations of time, and the like, which are acci-
dental unto the design of the Scripture, those who are able so to do,
unto their own edification or that of others, may exercise themselves
therein, but by all others the consideration of them in particular
may be safely omitted.

And these are the heads of the work 'of the Holy Spirit on our
minds and on the Scriptures, considered distinctly and apart, with
reference unto the right understanding of the mind of God in them.
By the former sort, our minds are prepared to understand the Scrip-
ture ; and by the latter, Scripture is prepared and suited unto our
understandings. There yet remains the consideration of what he
doth, or what help he affords unto us, in the actual application of
our minds unto the understanding and interpretation of the word;
and this respecteth the means which we are to make use of unto
that end and purpose ; and these also shall be briefly declared.

CHAPTER VII.

Means to be used for the right understanding of the mind of God in the
Scripture — Those which are prescribed in a way of duty.

The means to be used for the right understanding and interpre-
tation of the Scripture are of two sorts: — I. That which is general
and absolutely necessary. II. Such as consist in the due improve-
ment thereof.

I. The first is diligent reading of the Scripture, with a sedate,
rational consideration of what we read. Nothing is more frequently

200 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

commended unto us; and, not to insist on particular testimonies,
the whole 119th Psalm is spent in the declaration of this duty, and
the benefits which are attained thereby. Herein consists the first
natural exercise of our minds in order unto the understanding of it.
So the eunuch read and pondered on the prophecy of Isaiah, though
of himself he could not attain the understanding of what he read,
Acts viii. 30, 31. Either reading, or that which is equivalent there-
unto, is that whereby we do, and without which it is impossible we
should, apply our minds to know what is contained in the Scriptures ;
and this is that which all other means are designed to render use-
ful. Now, by this reading I understand that which is staid, sedate,
consider ative, with respect unto the end aimed at ; reading attended
with a due consideration of the things read, inquiry into them,
meditation on them, with a regard unto the design and scope of the
place, with all other advantages for the due investigation of the
truth.

Frequent reading of the word more generally and cursorily, where-
unto all Christians ought to be trained from their youth, 2 Tim. Hi.
15, and which all closets and families should be acquainted withal,
Deut. vi. 6-9, is of great use and advantage; and I shall, therefore,
name some particular benefits which may be received thereby: —

1. Hereby the minds of men are brought into a general acquaint-
ance with the nature and design of the book of God; which some, to
their present shame and future ruin, are prodigiously ignorant of.

2. They who are exercised herein come to know distinctly what
things are treated of in the particular books and passages of it;
whilst others who live in a neglect of this duty scarce know what
books are historical, what prophetical, or what doctrinal, in the
whole Bible.

3. Hereby they exercise themselves unto thoughts of heavenly
things and a holy converse with God; if they bring along with them,
as they ought, hearts humble and sensible of his authority in the
word.

4. Their minds are insensibly furnished with due conceptions about
God, spiritual things, themselves, and their conditions; and their
memories with expressions proper and meet to be used about them
in prayer or otherwise.

5. God oftentimes takes occasion herein to influence their soids
with the efficacy of divine truth in particular, in the way of exhor-
tation, reproof, instruction, or consolation; whereof all who attend
diligently unto this duty have experience.

6. They come, by "reason of use," to have "their senses exercised
to discern good and evil ; " so that if any noxious or corrupt sense of
any place of the Scripture be suggested unto them, they have in readi-

CHAP. VII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 201

ness wherewith to oppose it from other places from whence they are
instructed in the truth.

And many other advantages there are which men may reap from
the constant reading of the Scripture; which I therefore reckon as
a general means of coming to the knowledge of the mind of God
therein. But this is not that which at present I especially intend.
Wherefore, —

By this reading of the Scripture I mean the studying of it, in the
use of means, to come to a due understanding of it in particular
places ; for it is about the means of the solemn interpretation of the
Scripture that we now inquire. Hereunto, I say, the general study
of the whole, and in particular the places to be interpreted, is re-
quired. It may seem altogether needless and impertinent to give
this direction for the understanding of the mind of God in the Scrip-
ture, namely, that we should read and study it to that end; for
who can imagine how it should be done otherwise ? But I wish the
practice of many, it may be, of the most, did not render this direc-
tion necessary ; for in their design to come to the knowledge of spi-
ritual things, the direct immediate study of the Scripture is that
which they least of all apply themselves unto. Other writings they
will read and study with diligence ; but their reading of the Scrip-
ture is for the most part superficial, without that intension of mind
and spirit, that use and application of means, which are necessary
unto the understanding of it, as the event doth manifest. It is the
immediate study of the Scripture that I intend. And hereunto I
do refer,' — 1. A due consideration of the analogy of faith always
to be retained; 2. A due examination of the design and scope of the
place; 3. A diligent observation of antecedents and consequents;
with all those general rules which are usually given as directions in
the interpretation of the Scripture. This, therefore, in the diligent
exercise of our minds and reasons, is the first general outward means
of knowing the mind of God in the Scripture and the interpreta-
tion thereof.

II. The means designed for the improvement hereof, or our pro-
fitable use of it, are of three sorts: — 1. Spiritual; 2. Disciplinary ;
3. Ecclesiastical. Some instances on each head will farther clear
what I intend.

First. 1. The first thing required as a spiritual means is prayer.
I intend fervent and earnest prayer for the assistance of the Spirit
of God revealing the mind of God, as in the whole Scripture, so in
particular books and passages of it. I have proved before that this
is both enjoined and commanded unto us by the practice of the
prophets and apostles. And this also, by the way, invincibly proves
that the due investigation of the mind of God in the Scripture is a

202 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

work above the utmost improvement of natural reason, with all out-
ward advantages whatsoever ; for were we sufficient of ourselves,
without immediate divine aid and assistance, for this work, why do
we pray for them? with which argument the ancient church per-
petually urged the Pelagians as to the necessity of saving grace.
And it may be justly supposed that no man who professeth himself
a Christian can be so forsaken of all sobriety as once to question
whether this be the duty of every one who hath either desire or
design to attain any real knowledge of the will of God in the Scrip-
ture. But the practical neglect of this duty is the true reason why
so many that are skilful enough in the disciplinary means of know-
ledge are yet such strangers to the true knowledge of the mind of
God. And this prayer is of two sorts : —

(1.) That which respects the teaching of the Spirit in general,
whereby we labour in our prayers that he ivoidd enlighten our
minds and lead us into the knowledge of the truth, according to
the work before described. The importance of this grace unto our
faith and obedience, the multiplied promises of God concerning it,
our necessity of it from our natural weakness, ignorance, and dark-
ness, should render it a principal part of our daily supplications.
Especially is this incumbent on them who are called in an especial
manner to " search the Scriptures" and to declare the mind of God
in them unto others. And great are the advantages which a consci-
entious discharge of this duty, with a due reverence of God, brings
aloDg with it. Prejudices, preconceived opinions, engagements by
secular advantages, false confidences, authority of men, influences
from parties and societies, will be all laid level before it, at least be
gradually exterminated out of the minds of men thereby. And
how much the casting out of all this " old leaven" tends to prepare
the mind for, and to give it a due understanding of, divine revela-
tions, hath been proved before. I no way doubt but that the rise
and continuance of all those enormous errors which so infest Chris-
tian religion, and which many seek so sedulously to confirm from
the Scripture itself, are in a great measure to be ascribed unto the
corrupt affections, with the power of tradition and influences of
secular advantages; which cannot firm their station in the minds of
them who are constant, sincere suppliants at the throne of grace to
be taught of God what is his mind and will in his word, for it in-
cludes a prevailing resolution sincerely to receive what we are so
instructed in, whatever effects it may have upon the inward or out-
ward man. And this is the only way to preserve our souls under
the influences of divine teachings and the irradiation of the Holy
Spirit; without which we can neither learn nor know any thing as
we ought. I suppose, therefore, this may be fixed on as a common

CHAP. VII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 203

principle of Christianity, namely, that constant and fervent prayer
for the divine assistance of the Holy Spirit is such an indispensable
means for the attaining the knowledge of the mind of God in the
Scripture as that without it all others will not be available.

Nor do I believe that any one who doth and can thus pray as he
ought, in a conscientious study of the word, shall ever be left unto
the final prevalency of any pernicious error or the ignorance of any
fundamental truth. None utterly miscarry in the seeking after the
mind of God but those who are perverted by their own corrupt
minds. Whatever appearance there be of sincerity and diligence in
seeking after truth, if men miscarry therein, it is far more safe to
judge that they do so either through the neglect of this duty or in-
dulgence unto some corruption of their hearts and minds, than that
God is wanting to reveal himself unto those that diligently seek him.
And there are unfailiug grounds of this assurance ; for, — [1.] Faith ex-
ercised in this duty will work out all that " filthiness and superfluity
of naughtiness" which would hinder us so to " receive with meekness
the ingrafted word" as that it should "save our souls." [2.] It will work
in the mind those gracious qualifications of humility and meekness,
whereunto the teachings of God are promised in an especial manner,
as we have showed. And, [3.] Our Saviour hath assured us that his
heavenly Father will " give the Holy Spirit unto them that ask him,"
Luke xi. 13. Neither is any supplication for the Holy Spirit more ac-
ceptable unto God than that which designs the knowledge of his mind
and will that we may do them. [4.] All those graces which render
the mind teachable and meet unto the reception of heavenly truths
are kept up unto a due exercise therein. If we deceive not ourselves
in these things we cannot be deceived ; for in the discharge of this
duty those things are learned in their power whereof we have the no-
tion only in other means of instruction. And hereby whatever we
learn is so fixed upon our minds, possesseth them with such power,
transforming them into the likeness of it, as that they are prepared
for the communication of farther light, and increases in the degrees
of knowledge.

Nor can it be granted, on the other hand, that any sacred truth is
learned in a due manner, whatever diligence be used in its acquisi-
tion, or that we can know the mind of God in the Scripture in any
thing as we ought, when the management of all other means which
we make use of unto that end is not committed unto the hand of
this duty. The apostle, desiring earnestly that those unto whom
he wrote, and whom he instructed in the mysteries of the gospel,
might have a due spiritual understanding of the mind of God as re-
vealed and taught in them, prays with all fervency of mind that
they might have a communication of "the Spirit of wisdom and

204) CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

revelation" from above, to enable them thereunto, Eph. i. 16-19,
iii. 14-19 ; for without this he knew it could not be attained. That
which he did for them we are obliged to do for ourselves. And
where this is neglected, especially considering that the supplies of
the Spirit unto this purpose are confined unto them that ask him,
there is no ground of expectation that any one should ever learn
the saving knowledge of the mind of God in a due manner.

I shall, therefore, fix this assertion as a sacred truth: Whoever, in
the diligent and immediate study of the Scripture to know the mind
of God therein so as to do it, doth abide in fervent supjMcations, in
and by Jesus Christ, for supplies of the Spirit of grace, to lead him
into all truth, to reveal and make known unto him the truth as it
is in Jesus, to give him an understanding of the Scriptures and
the will of God therein, he shall be preserved from pernicious errors,
and attain that degree in knowledge as shall be sufficient unto the
guidance and preservation of the life of God in the whole of his
faith and obedience. And more security of truth there is herein
than in men's giving themselves up unto any other conduct in this
world whatever. The goodness of God, his faithfulness in being the
" rewarder of them that diligently seek him," the command of this
duty unto this end, the promises annexed unto it, with the whole
nature of religion, do give us the highest security herein. And al-
though these duties cannot but be accompanied with a conscientious
care and fear of errors and mistakes, yet the persons that are found
in them have no ground of troublesome thoughts or fearful suspicions
that they shall be deceived or fail in the end they aim at.

(2.) Prayer respects particular occasions, or especial places of
Scripture, whose exposition or interpretation we inquire after. This
is the great duty of a, faithful interpreter, that which in, with, and
after, the use of all means, he betakes himself unto. An experience
of divine guidance and assistance herein is that which unto some is
invaluable, however by others it be despised. But shall we think
it strange for a Christian, when, it may be after the use of all other
means, he finds himself at a loss about the true meaning and inten-
tion of the Holy Spirit in any place or text of Scripture, to betake
himself in a more than ordinary manner unto God by prayer, that
he would by his Spirit enlighten, guide, teach, and so reveal the
truth unto him? or should we think it strange that God should hear
such prayers, and instruct such persons in the secrets of his covenant?
God forbid there should be such atheistical thoughts in the minds of
any who would be esteemed Christians! Yea, I must say, that for
a man to undertake the interpretation of any part or portion of
Scripture in a solemn manner, without invocation of God to be
taught and instructed by his Spirit, is a high provocation of him ;

CHAP. VII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 205

nor shall I expect the discovery of truth from any one who so
proudly and ignorantly engageth in a work so much above his
ability to manage. I speak this of solemn and stated interpreta-
tions ; for otherwise a " scribe ready furnished for the kingdom of
God" may, as he hath occasion, from the spiritual light and under-
standing wherewith he is endued, and the stores he hath already re-
ceived, declare the mind of God unto the edification of others. But
this is the first means to render our studying of the Scripture useful
and effectual unto the end aimed at.

This, as was said, is the sheet-anchor of a faithful expositor of the
Scripture, which he betakes himself unto in all difficulties ; nor can
he without it be led into a comfortable satisfaction that he hath at-
tained the mind of the Holy Ghost in any divine revelation. When
all other helps fail, as he shall in most places find them to do, if he
be really intent on the disquisition of truth, this will yield him his
best relief. And so long as this is attended unto, we need not fear
farther useful interpretations of the Scripture, or the several parts of
it, than as yet have been attained unto by the endeavours of others ;
for the stores of truth laid up in it are inexhaustible, and hereby
will they be opened unto those that inquire into them with humility
and diligence. The labours of those who have gone before us are of
excellent use herein, but they are yet very far from having dis-
covered the depths of this vein of wisdom ; nor will the best of our
endeavours prescribe limits and bounds to them that shall come
after us. And the reason why the generality of expositors go in the
same track one after another, seldom passing beyond the beaten path
of former endeavours, unless it be in some excursions of curiosity, is
the want of giving up themselves unto the conduct of the Holy
Spirit in the diligent performance of this duty.

2. Readiness to receive impressions from divine truths as revealed
unto us, conforming our minds and hearts unto the doctrine made
known, is another means unto the same end. This is the first end of
all divine revelations, of all heavenly truths, namely, to beget the
image and likeness of themselves in the minds of men, Rom. vi. 1 7,
2 Cor. iii. 18; and we miss our aim if this be not the first thing we
intend in the study of the Scripture. It is not to learn the form of
the doctrine of godliness, but to get the power of it implanted in our
souls. And this is an eminent means of our making a progress in
the knowledge of the truth. To seek after mere notions of truth,
without an endeavour after an experience of its power in our hearts,
is not the way to increase our understanding in spiritual things. He
alone is in a posture to learn from God who sincerely gives up his
mind, conscience, and affections to the power and rule of what is re-
vealed unto him. Men may have in their study of the Scripture

£06 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

other ends also, as the profit and edification of others; but if this con-
forming of their own souls unto the power of the word be not fixed
in the first place in their minds, they do not strive lawfully nor will
be crowned. And if at any time, when we study the word, we have
not this design expressly in our minds, yet if, upon the discovery of
any truth, we endeavour not to have the likeness of it in our own
hearts, we lose our principal advantage by it.

3. Practical obedience in the course of our walking before God is
another means unto the same end. The gospel is the "truth which
is according unto godliness," Titus i. 1 ; and it will not long abide
with any who follow not after godliness according unto its guidance
and direction. Hence we see so many lose that very understanding
which they had of the doctrines of it, when once they begin to give
up themselves to ungodly lives. The true notion of holy, evangelical
truths will not live, at least not flourish, where they are divided from
a holy conversation. As we learn all to practise, so we learn much
by practice. There is no practical science which we can make any
great improvement of without an assiduous practice of its theorems;
much less is wisdom, such as is the understanding of the mysteries
of the Scripture, to be increased, unless a man be practically con-
versant about the things which it directs unto.

And hereby alone we can come unto the assurance that what we
know and learn is indeed the truth. So our Saviour tells us that " if
any man do the will of God, he shall know of the doctrine whether
it be of God," John vii. 1 7. Whilst men learn the truth only in the
notion of it, whatever conviction of its being so it is accompanied
withal, they will never attain stability in their minds concerning it,
nor come to the full assurance of understanding, unless they conti-
nually exemplify it in their own obedience, doing the will of God.
This is that which will give them a satisfactory persuasion of it. And
hereby will they be led continually into farther degrees of know-
ledge ; for the mind of man is capable of receiving continued supplies
in the increase of light and knowledge whilst it is in this world, if
so be they are improved unto their proper end in obedience unto
God. But without this the mind will be quickly stuffed with no-
tions, so that no streams can descend into it from the fountain of
truth.

4. A constant design for growth and a progress in knowledge,
out of love to the truth and experience of its excellency, is useful,
yea, needful, unto the right understanding of the mind of God in the
Scriptures. Some are quickly apt to think that they know enough,
as much as is needful for them; some, that they know all that is to
be known, or have a sufficient comprehension of all the counsels of
God as revealed in the Scripture, or, as they rather judge, of the whole

CHAP. VII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 207

body of divinity, in all the parts of it, which they may have disposed
into an exact method with great accuracy and skill. No great or
useful discoveries of the mind of God shall I expect from such per-
sons. Another frame of heart and spirit is required in them who
design to be instructed in the mind of God, or to learn it in the
study of the Scripture. Such persons look upon it as a treasury of
divine truths, absolutely unfathomable by any created understanding.
The truths which they do receive from thence, and comprehend ac-
cording to their measure therein, they judge amiable, excellent, and
desirable above all earthly things ; for they find the fruit, benefit,
and advantage of them, in strengthening the life of God in them,
conforming their souls unto him, and communicating of his light,
love, grace, and power unto them.

This makes them with purpose of heart continually to press, in
the use of all means, to increase in this wisdom, — to grow in the
knowledge of God and our Lord and Saviour Jesus Christ. They
are pressing on continually unto that measure of perfection which in
this life is attainable; and every new beam of truth whereby their
minds are enlightened guides them into fresh discoveries of it. This
frame of mind is under a promise of divine teaching: Hos. vi. 3,
" Then shall we know, if we follow on to know the Lord." Prov. ii.
3-5, " If thou criest after knowledge, and liftest up thy voice for un-
derstanding; if thou seekest her as silver, and searchest for her as for
hid treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God." When men live in a holy admiration
of and complacency in God, as the God of truth, as the first infinite
essential Truth, in whose enjoyment alone there is fulness of all satis-
factory light and knowledge; when they adore the fulness of those
revelations of himself which, with infinite wisdom, he hath treasured
up in the Scriptures ; when they find by experience an excellency,
power, and efficacy in what they have attained unto; and, out of a
deep sense of the smallness of their measures, of the meanness of
their attainments, and how little a portion it is they know of God, e
do live in a constant design to abide with faith and patience in con-
tinual study of the word, and inquiries into the mind of God therein,
— they are in the way of being taught by him, and learning of his
mind unto all the proper ends of its revelation.

5. There are sundry ordinances of spiritual worship which God
hath ordained as a means of our illumination, a religious attendance
whereunto is required of them who intend to " grow in grace and in
the knowledge of our Lord and Saviour Jesus Christ."

And this is the first head of means for the due improvement of
our endeavours in reading and studying of the Scriptures, that we
may come thereby unto a right understanding of the mind of God

208 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

in them, and be able to interpret them unto the use and benefit of
others. What is the work of the Holy Spirit herein, what is the aid
and assistance which he contributes hereunto, is so manifest from
what we have discoursed, especially concerning his operations in us
as a Spirit of grace and supplication (not yet made public),1 that it
must not be here insisted on.

It may be these means will be despised by some, and the proposal
of them to this end looked on as weak and ridiculous, if not ex-
tremely fanciful; for it is supposed that these things are pressed to no
other end but to decry learning, study, and the use of reason in the
interpretation of the Scriptures, which will quickly reduce all reli-
gion into enthusiasm. Whether there be any thing of truth in this
suggestion shall be immediately discovered. Nor have those by
whom these things are pressed the least reason to decline the use of
learning, or any rational means in their proper place, as though they
were conscious to themselves of a deficiency in them with respect
unto those by whom they are so highly, and indeed for the most
part vainly, pretended unto.

But in the matter in hand we must deal with some confidence.
They by whom these things are decried, by whom they are denied
to be necessary means for the right understanding of the mind of
God in the Scriptures, do plainly renounce the chief principles of
Christian religion; for although the Scripture hath many things in
common with other writings wherein secular arts and sciences are
declared, yet to suppose that we may attain the sense and mind of
God in them by the mere use of such ways and means as we apply
in the investigation of truths of other natures is to exclude all con-
sideration of God, of Jesus Christ, of the Holy Spirit, of the end of
the Scriptures themselves, of the nature and use of the things de-
livered in them ; and, by consequent, to overthrow all religion. See
Prov. xxviii. 5.

And this first sort of means which we have hitherto insisted on
are duties in themselves, as well as means unto farther ends ; and
all duties under the gospel are the ways and means wherein and
whereby the graces of God are exercised : for as no grace can be
exerted or exercised but in a way of duty, so no duty is evangelical
or accepted with God but what especial grace is exercised in. As
the word is the rule whereby they are guided, directed, and mea-
sured, so the acting of grace in them is that whereby they are quick-
ened ; without which the best duties are but dead works. Materially
they are duties, but formally they are sins. In their performance,
therefore, as gospel duties, and as they are accepted with God, there

1 The treatise to which Dr Owen alludes was subsequently published, and appears
in this volume of his works, page 235. — Ed.

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 209

is an especial aid and assistance of the Holy Spirit. And on that
account there is so in the interpretation of the Scriptures ; for if with-
out his assistance we cannot make use aright of the means of inter-
preting of the Scripture, we cannot interpret the Scripture without
it. The truth is, they who shall either say that these duties are not
necessarily required unto them who would " search the Scriptures,"
and find out the mind of God for their own edification, or so as to
expound those oracles of God unto others, or that they may be per-
formed in a manner acceptable unto God and usefully unto this end,
without the especial assistance of the Holy Spirit, do impiously,
what lies in them, evert the whole doctrine of the gospel arid the
grace thereof.

That which, in the next place, might be insisted on is the consi-
deration of the especial rules which have been, or may yet be, given
for the right interpretation of the Scriptures. Such are those which
concern the style of the Scripture, its especial phraseology, the tropes
and figures it makes use of, the way of its arguing ; the times and sea-
sons wherein it was written, or the several parts of it ; the occasions
under the guidance of the Spirit of God given thereunto ; the design
and scope of particular writers, with what is peculiar unto them in
their manner of writing; the comparing of several places as to their
difference in things and expressions; the reconciliation of seeming-
contradictions, with other things of an alike nature. But as the
most of these may be reduced unto what hath been spoken before
about the disposal and perspicuity of the Scripture, so they have
been already handled by many others at large, and therefore I shall
not here insist upon them, but speak only unto the general means
that are to be applied unto the same end

CHAPTER VIII.

The second sort of means for the interpretation of the Scripture, which are
disciplinarian.

The second sort of means I call disciplinarian, as consisting in the
due use and improvement of common arts and sciences, applied unto
and made use of in the study of the Scriptures. And these are
things which have no moral good in themselves, but being indifferent
in their own nature, their end, with the manner of their management
thereunto, is the only measure and standard of their worth and value.
Hence it is that in the application of them unto the interpretation of
the Scripture, they may be used aright and in a due manner, and they

VOL. iv. 14

210 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

may be abused to the great disadvantage of those who use them ; and
accordingly it hath fallen out. In the first way they receive a bless-
ing from the Spirit of God, who alone prospereth every good and
honest endeavour in any kind ; and in the latter they are efficacious
to seduce men unto a trust in their own understandings, which in
other things is foolish, and in these things pernicious.

1. That which of this sort I prefer, in the first place, is the know-
ledge of and skill in the languages wherein the Scripture was origi-
nally written; for the very words of them therein were peculiarly
from the Holy Ghost, which gives them to be n^* lr?.^!!, ivords of
truth, and the Scripture itself to be "*£* -WW, a right, or upright, or
perfect writing, Eccles. xii. 10. The Scriptures of the Old Testa-
ment were given unto the church whilst it was entirely confined unto
one nation, Ps. cxlvii. 19, 20. Thence they were all written in that
language, which was common among, and peculiar unto, that nation.
And this language, as the people itself, was called Hebrew, from
Eber the son of Salah, the son of Arphaxad, the son of Shem, their
most eminent progenitor, Gen. x. 21-24; for being the one original
tongue of mankind, it remained in some part of his family, who pro-
bably joined not in the great apostasy of the world from God, nor
was concerned in their dispersion at the building of Babel, which
ensued thereon. The derivation of that name from another original
is a fruit of curiosity and vain conjecture, as I have elsewhere de-
monstrated.

In process of time that people were earned into captivity out of
their own land, and were thereby forced to learn and use a language
somewhat different from their own; another absolutely it was not,
yet so far did it differ from it that those who knew and spoke the
one commonly could not understand the other, 2 Kings xviii. 26.
This was &*&* f&, Dan. i. 4, " The language of the Chaldeans,"
which Daniel and others learned. But, by the people's long continu-
ance in that country, it became common to them all. After this
some parts of the books of the Scripture, as of Daniel and Ezra, were
written in that language, as also one verse in the prophecy of Jere-
miah, when they were ready to be carried thither, in which he in-
structs the people how to reproach the idols of the nations in their
own language, Jer. x. 11. The design of God was, that his word
should be always read and used in that language which was com-
monly understood by them unto whom he granted the privilege
thereof; nor could any of the ends of his wisdom and goodness in
that merciful grant be otherwise attained.

The prodigious conceit of keeping the Scripture, which is the foun-
dation-rule and guide of the whole church, the spiritual food and
means of life unto all the members of it, by the church, or those who

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 211

pretend themselves intrusted with the power and rights of it, in a
language unknown unto the community of the people, had not then
befallen the minds of men, no more than it hath yet any countenance
given unto it by the authority of God or reason of mankind. And,
indeed, the advancement and defence of this imagination is one of
those things which sets me at liberty from being influenced by the
authority of any sort of men in matters of religion ; for what will not
their confidence undertake to vent, and their sophistical ability give
countenance unto or wrangle about, which their interest requires
and calls for at their hands, who can openly plead and contend for
the truth of such an absurd and irrational assertion, as is contrary to
all that we know of God and his will, and to all that we understand
of ourselves or our duty with respect thereunto ?

When the New Testament was to be written, the church was to be
diffused throughout the world amongst people of all tongues and
languages under heaven ; yet there was a necessity that it should be
written in some one certain language, wherein the sacred truth of it
might, as in original records, be safely laid up and deposited. It
was left by the Holy Ghost as irapadrix.fi, %akri irapaxara9^xri, " a
good and sacred depositum" unto the ministry of the church, to be
kept inviolate, 1 Tim. vi. 20; 2 Tim. i. 14. And it was disposed
into writing in one certain language; whereon the preservation of it in
purity was committed to the ministry of all ages, not absolutely, but
under his care and inspection. From this one language God had or-
dained that it should be derived, by the care of the ministry, unto the
knowledge and use of all nations and people; and this was repre-
sented by the miraculous gift of tongues communicated by the Holy
Ghost unto the first-designed publishers of the gospel. In this case
it pleased the wisdom of the Holy Ghost to make use of the Greek
language, wherein he writ the whole New Testament originally; for
the report, that the Gospel of Matthew and the Epistle to the He-
brews were first written in Hebrew, is altogether groundless, and I
have elsewhere disproved it.

Now, this language at that season, through all sorts of advantages,
was diffused throughout the world, especially in those parts of it
where God had designed to fix the first and principal station of the
church. For the eastern parts of the world, it was long before car-
ried into them, and its use imposed on them by the Macedonian
arms and laws, with the establishment of the Grecian empire for
sundry ages among them. And some while before, in the western
parts of the world, the same language was greatly inquired into and
generally received, on account of the wisdom and learning which was
treasured up therein, in the writings of poets, philosophers, and histo-
rians, which had newly received a peculiar advancement.

212 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

For two things fell out in the providence of God about that season,
which greatly conduced unto the furtherance of the gospel. The Jews
were wholly possessed of whatever was true in religion, and which lay
in a direct subserviency unto the gospel itself. This they gloried in
and boasted of, as a privilege which they enjoyed above all the world.
The Grecians, on the other hand, were possessed of skill and wisdom in
all arts and sciences, with the products of philosoj)hical inquiries, and
elegancy of speech in expressing the conceptions of their minds ; and
this they gloried in and boasted of above all other people in the
world. Now, both these nations being dispossessed of their empire,
sovereignty, and liberty at home, by the Romans, multitudes of them
made it their business to disperse themselves in the world, and to
seek, as it were, a new empire ; the one to its religion, and the other
to its language, arts, and sciences. Of both sorts, with their design,
the Roman writers in those days do take notice, and greatly com-
plain. And these privileges being boasted of and rested in, proved
equally prejudicial to both nations, as to the reception of the gospel,
as our apostle disputes at large, 1 Cor. i., ii. But through the wis-
dom of God, disposing and ordering all things unto his own glory,
the design and actings of them both became an effectual means to
facilitate the propagation of the gospel ; for the Jews having planted
synagogues in most nations and principal cities in the Roman em-
pire, they had both leavened multitudes of people with some know-
ledge of the true God, which prepared the way of the gospel, as also
they had gathered fixed assemblies, which the preachers of the gos-
pel constantly took the advantage of to enter upon their work and
to begin the declaration of their message. The* Grecians, on the
other hand, had so universally diffused the knowledge of their lan-
guage as that the use of that one tongue alone was sufficient to in-
struct all sorts of people throughout the world in the knowledge
of the truth; for the gift of tongues was only to be a "sign unto un-
believers," 1 Cor. xiv. 22, and not a means of preaching the gospel
constantly in a language which he understood not who spake.

In this language, therefore, as the most common, diffusive, and
generally-understood in the world, did God order that the books of
the New Testament should be written. From thence, by transla-
tions and expositions, was it to be derived into other tongues and
languages ; for the design of God was still the same, — that his word
should be declared unto the church in a language which it under-
stood. Hence is that peculiar distribution of the nations of the
world into Jews, Greeks, Barbarians, and Scythians, Col. iii. 11, not
accommodated unto the use of those terms in Grecian writers, unto
whom the Jews were no less barbarians than the Scythians them-
selves; but as the Scriptures of the Old Testament were peculiarly

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 2VA

given unto the Jews, so were those of the New unto the Greeks, —
that is, those who made use of their language, — from whence it was
deduced unto all other nations, called Barbarians and Scythians.

It must be acknowledged that the Scripture, as written in these
languages, is accompanied with many and great advantages : —

(1.) In them peculiarly is it ypafri SsoVi/sucros, a "writing by divine
inspiration," 2 Tim. hi. 16; and HlilJ 1Spj the " book of writing of
the Lord," Isa. xxxiv. 16; with a singular privilege above all transla-
tions. Hence the very words themselves, as therein used and placed,
are sacred, consecrated by God unto that holy use. The sacred
sense, indeed, of the words and expressions is the internum formale
sacrum, or that wherein the holiness of the Scripture doth consist;
but the writing itself 'in the original languages, in the words chosen
and used by the Holy Ghost, is the externum formale of the holy
Scripture, and is materially sacred.

It is the sense, therefore, of the Scripture which principally and
for its own sake we inquire after and into; that divine sense which,
as Justin Martyr speaks, is uiiip Xoyov, vnsp vouv, xai b<7rsp naffav xard-
Xri^iv, absolutely " above our natural reason, understanding, and
comprehension." In the words we are concerned with respect there-
unto, as by the wisdom of the Holy Ghost they are designed as the
written signs thereof.

(2.) The words of the Scripture being given thus immediately
from God, every apex, tittle, or iota in the whole is considerable, as
that which is an effect of divine wisdom, and therefore filled with
sacred truth, according to their place and measure. Hence they are
all under the especial care of God, according to that promise of our
Saviour, Matt. v. 18, " Verily I say unto you," "Ews av napsXty 6
oupavbg xai rj yri, tuira, h rj jiia xtpala ov pr) iraps\6r\ airo rou vofiou,
" Till heaven and earth pass, one jot or one tittle shall in no wise
pass from the law." That our Saviour doth here intend the writ-
ing of the Scriptures then in use in the church, and assure the pro-
tection of God unto the least letter, vowel, or point of it, I have
proved elsewhere; and himself in due time will reprove the pro-
fane boldness of them who, without evidence or sufficient proof, with-
out that respect and reverence which is due unto the interest, care,
providence, and faithfulness of God in this matter, do assert mani-
fold changes to have been made in the original writings of the
Scripture.1

But, as I said, divine senses and singular mysteries may be couch -

1 These statements are founded on those views respecting the functions and ten-
dency of biblical criticism in which, by universal admission, Owen, in common with
most theologians of his age, altogether erred. We need not consider his opinions on
the subject under the incidental reference to them above. He refers to his writings

214 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PAET II.

ed in the use and disposal of a letter; and this God himself hath
manifested, as in sundry other instances, so in the change of the
names of Abram and Sarai, wherein the addition or alteration of one
letter carried along with it a mysterious signification for the use of
the church in all ages. In translations nothing of that nature can
be observed ; and hence a due consideration of the very accents in
the original of the Old Testament, as distinctive or conjunctive, is a
singular advantage in the investigation of the sense of particular
places and sentences.

(3.) There is in the originals of the Scripture a peculiar emphasis
of words and expressions, and in them an especial energy, to intimate
and insinuate the sense of the Holy Ghost unto the minds of men,
which cannot be traduced into other languages by translations, so as
to obtain the same power and efficacy. Now, this is not absolutely
from the nature of the original languages themselves, especially not
of the Greek, whose principal advantages and excellencies, in copi-
ousness and elegancy, are little used in the New Testament, but from
a secret impression of divine wisdom and efficacy accompanying the
immediate delivery of the mind of God in them. There is, there-
fore, no small advantage hence to be obtained in the interpretation
of the Scripture : for when we have received an impression on our
minds of the sense and intention of the Holy Ghost in any particu-
lar place, we shall seek for meet words to express it by, wherein con-
sists the whole work of Scripture exposition, so far as I have any
acquaintance with it, — " Interpretis officium est, non quid ipse velit,
sed quid sentiat ille quern interpretatur, exponere/' Hieron. Apol.
adv. Rutin. ; — for when the mind is really affected with the disco-
very of truth itself, it will be guided and directed in the declaration
of it unto others.

(4.) The whole course of speech, especially in the New Testament,
is accommodated unto the nature, use, and propriety of that lan-
guage, as expressed in other authors who wrote therein, and had a
perfect understanding of it. From them, therefore, is the proper
use and sense of the words, phrases, and expressions in the New Tes-
tament much to be learned. This no man can make a judgment of

in controversy with Brian Walton; for which see vol. xvi. of his works. His argument
proceeds on the supposition that, by a continuous miracle, extending over ages, every
point and letter of Scripture have been indubitably preserved as they came from the
inspired penmen. But it is a necessary condition of the argument, that what he alleges
or assumes respecting the miraculous preservation of all the letters and words of Scrip-
ture should be true. If it be not true, and if there be really higher evidence for the
peculiar claims of the Word in the fact that, with the common liabilities of all manu-
scripts to corruption, it exists in such accuracy and perfection, greater reverence is
shown to it in critical efforts to weed out all remaining errata by the collation of manu-
scripts, than by slothful acquiescence in the text, without any attempt to ascertain on
what authority it must be received as the actual text of inspiration. — Ed.

CHAP. VIII.] MEANS FOE UNDERSTANDING THE MIND OF GOD. 215

in a due manner but he that is skilled in that language, as used and
delivered by them. Not that I think a commentary on the New Tes-
tament may be collected out of Eustathius, Hesychius, Phavorinns,
Julius Pollux, and other glossaries, from whose grammaticisms and
vocabularies some do countenance themselves in curious and bold
conjectures, nor from the likeness of expression in classic authors.
This only I say, that it is of singular advantage, in the interpretation
of the Scripture, that a man be well acquainted with the original
languages, and be able to examine the use and signification of words,
phrases, and expressions as they are applied and declared in other
authors. And even to the understanding of the Greek of the New
Testament it is necessary that a man have an acquaintance with the
Hebrew of the Old; for although I do not judge that there are such
a number of Hebraisms in it, — in a supposed discovery whereof con-
sists no small part of some men's critical observations, — yet I readily
grant that there is such a cognation and alliance in and between
the senses of the one and the other as that a due comparing of
their expressions doth mutually contribute light and perspicuity
unto them.

By these things great advantage may be obtained unto the right
understanding of the sense of the Scripture, or the mind of the Holy
Ghost therein; for there is no other sense in it than what is con-
tained in the words whereof materially it doth consist, though really
that sense itself be such as our minds cannot receive without the
especial divine assistance before pleaded. And in the interpretation
of the mind of any one, it is necessary that the words he speaks or
writes be rightly understood ; and this we cannot do immediately
unless we understand the language wherein he speaks, as also the
idiotisms of that language, with the common use and intention of its
phraseology and expressions. And if we do not hereby come unto
a perfect comprehension of the sense intended, because many other
things are required thereunto, yet a hinderance is removed, without
which we cannot do so; occasions of manifold mistakes are taken
away, and the cabinet is as it were unlocked wherein the jewel of
truth lies hid, which with a lawful diligent search may be found-
And what perplexities, mistakes, and errors, the ignorance of these
original languages hath cast many expositors into, both of old and
of late, especially among those who pertinaciously adhere unto one
translation, and that none of the best, might be manifested by in-
stances undeniable, and these without number. Such is that of the
gloss on Tit. hi. 10, " Hgereticum hominem de vita," which adds, as
its exposition, " tolle." And those among ourselves who are less
skilled in this knowledge are to be advised that they would be care-
ful not to adventure on any singidar exposition of the Scriptures,

2 1 6 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

or any text in them, upon the credit of any one or all translations
they can make use of, seeing persons of greater name and worth than
to be mentioned unto their disreputation have miscarried upon the
same account. A reverential subjection of mind, and diligent atten-
dance unto the analogy of faith, are their best preservative in this
matter; and I fear not to add, that a superficial knowledge in these
tongues, which many aim at, is of little use unless it be to make men
adventurous in betraying their own ignorance. But the sense and
substance of the Scripture being contained entirely in every good
translation (amongst which that in use among ourselves is excellent,
though capable of great improvements), men may, by the use of the
means before directed unto, and under the conduct of the teaching of
the Spirit of God in them, usefully and rightly expound the Scrip-
ture in general unto the edification of others; whereof many instances
may be given amongst ancient and modern expositors.

This skill and knowledge, therefore, is of great use unto them who
are called unto the interpretation of the Scripture ; and the church of
God hath had no small advantage by the endeavours of men learned
herein, who have exercised it in the exposition of the words and
phraseology of the Scriptures, as compared with their use in other
authors. But yet, as was before observed, this skill, and the exer-
cise of it in the way mentioned, is no duty in itself, nor enjoined
unto any for its own sake, but only hath a goodness in it with respect
unto a certain end. Wherefore, it is in its own nature indifferent,
and in its utmost improvement capable of abuse, and such in late
days it hath fallen under unto a great extremity ; for the study of
the original languages, and the exercise of skill in them in the in-
terpretation of the Scripture, hath been of great reputation, and that
deservedly. Hence multitudes of learned men have engaged them-
selves in that work and study, and the number of annotations and
comments on the Scripture, consisting principally in critical obser-
vations, as they are called, have been greatly increased; and they are
utter strangers unto these things who will not allow that many of
them are of singular use. But withal this skill and faculty, where
it hath been unaccompanied with that humility, sobriety, reverence
of the Author of the Scripture, and respect unto the analogy of faith,
which ought to bear sway in the minds of all men who undertake to
expound the oracles of Qod, may be, and hath been, greatly abused,
unto the hurt of its owners and disadvantage of the church. For, —
[1.] By some it hath been turned into the fuel of pride, and a
noisome elation of mind; yea, experience shows that this kind of
knowledge, where it is supposed signal, is of all others the most apt
to puff up and swell the vain minds of men, unless it be where it is
alloyed with a singular modesty of nature, or the mind itself be suffi-

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 217

ciently corrected and changed by grace. Hence the expressions of
pride and self-conceit which some have broken forth into on an ima-
gination of their skill and faculty in criticising on the Scriptures have
been ridiculous and impious. The Holy Ghost usually teacheth not
such persons, neither should I expect to learn much from them relat-
ing unto the truth as it is in Jesus. But yet the stones they dig may
be made use of by a skilful builder.

[2.] In many it hath been accompanied with a noxious, profane
curiosity. Every tittle and apex shall give them occasion for fruit-
less conjectures, as vain, for the most part, as those of the cabalistical
Jews. And this humour hath filled us with needless and futilous ob-
servations; which, beyond an ostentation of the learning of their
authors (indeed, the utmost end whereunto they are designed), are
of no use nor consideration. But this is not all: some men from
hence have been prompted unto a boldness in adventuring to cor-
rupt the text itself, or the plain sense of it; for what else is done
when men, for an ostentation of their skill, will produce quotations
out of learned authors to illustrate or expound sayings in the Scrip-
ture, wherein there seems to be some kind of compliance in words
and sounds, when their senses are adverse and contrary? Amongst
a thousand instances which might be given to exemplify this folly
and confidence, we need take that one alone of him who, to explain
or illustrate that saying of Hezekiah, " Good is the word of the Lord
which thou hast spoken, for there shall be peace and truth in my
days," Isa. XXxix. 8, subjoins, 'E/jbou ^avovrog yaTa jAiy^Qrjrw Tvpt' so
comparing that holy man's submission and satisfaction in the peace
of the church and truth with the blasphemous imprecation of an
impious wretch for confusion on the world when once he should be
got out of it. And such notable sayings are many of our late critics
farced withal.

And the confidence of some hath fallen into greater excesses, and
hath swelled over these bounds also. To countenance their conjec-
tures and self-pleasing imaginations, from whence they expect no
small reputation for skill and learning, they fall in upon the text
itself. And, indeed, we are come into an age wherein many seem to
judge that they can neither sufficiently value themselves, nor obtain
an estimation in the world, without some bold sallies of curiosity or
novelty into the vitals of religion, with reflection of contempt and
scorn on all that are otherwise minded, as persons incapable of com-
prehending their attainments. Hence it is that amongst ourselves
we have scarce any thing left unattached in the doctrine of the re-
formed churches and of that in England, as in former days. Neither
shall he be with many esteemed a man either of parts, learning, or
judgment, who hath not some new curious opinion or speculation,

218 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

differing from what hath been formerly commonly taught and re-
ceived, although the universality of these renowned notions among
us are but corrupt emanations from Socinianism or Arminianism
on the one hand, or from Popery on the other.

But it is men of another sort, and in truth of another manner of
learning, than the present corrupters of the doctrines of the gospel
(who, so far as I can perceive, trouble not themselves about the
Scripture much one way or another), that we treat about. They are
such as, in the exercise of the skill and ability under consideration,
do fall in upon the Scripture itself, to make way for the advance-
ment of their own conjectures, — whereof ten thousand are not of the
least importance compared with the duty and necessity of preserving
the sacred text inviolate, and the just and due persuasion that so it
hath been preserved ; for, first, they command the vowels and ac-
cents of the Hebrew text out of their way, as things wherein they are
not concerned, when the use of them in any one page of the Scrip-
ture is incomparably of more worth and use than all that they are
or ever will be of in the church of God. And this is done on slight
conjectures. And if this suffice not to make way for their designs,
then letters and words themselves must be corrected, upon an un-
provable supposition that the original text hath been changed or
corrupted. And the boldness of some herein is grown intolerable,
so that it is as likely means for the introduction and promotion of
atheism as any engine the devil hath set on work in these days,
wherein he is so openly engaged in that design.

There are also sundry other ways whereby this great help unto the
understanding and interpretation of the Scripture may be and hath
been abused ; those mentioned may suffice as instances confirming
our observations. Wherefore, as substantial knowledge and skill in
the originals is useful, and indeed necessary, unto him that is called
unto the exposition of the Scripture, so in the use and exercise of it
sundry things ought to be well considered by them who are furnished
therewithal: as, — 1st. That the thing itself is no grace, nor any
peculiar gift of the Holy Ghost, but a mere fruit of diligence upon a
common furniture with natural abilities ; and nothing of this nature
is in sacred things to be rested on or much trusted unto. 2dly.
That the exercise of this skill in and about the Scripture is not
in itself, as such, an especial or immediate duty. Were it so, there
would be especial grace promised to fill it up and quicken it; for
all gospel duties are animated by grace in their due performance,
— that is, those who do so perform them have especial assistance
in their so doing. But it is reduced unto the general head of duty
with respect unto the end aimed at. Wherefore, 3dly. The bless-
ing of God on our endeavours, succeeding and prospering of them,

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 219

as in other natural and civil occasions of life, is all that we expect
herein from the Holy Spirit. And, 4<thly. Sundry other things
are required of us, if we hope for this blessing on just grounds.
It may be some ignorant persons are so fond as to imagine that if
they could understand the original languages, they must of neces-
sity understand the sense of the Scripture; and there is nothing
more frequent than for some, who either truly or falsely pretend a
skill in them, to bear themselves high against those who perhaps
are really more acquainted with the mind of the Holy Ghost in the
word than themselves, as though all things were plain and obvious
unto them, others knowing nothing but by them or such as they
are. But this is but one means of many that is useful to this pur-
pose, and that such as, if it be alone, is of little or no use at all. It
is fervent prayer, humility, lowliness of mind, godly fear and reve-
rence of the word, and subjection of conscience unto the authority of
every tittle of it, a constant attendance unto the analogy of faith,
with due dependence on the Spirit of God for supplies of light and
grace, which must make this or any other means of the same nature
effectual.

2. An acquaintance with the history and geography of the world
and with chronology, I reckon also among disciplinarian aids in the
interpretation of the Scripture; for as time is divided into what is
past and what is to come, so there are sundry things in the Scrip-
ture which, in all seasons, relate thereunto: for, — (1.) God hath
therein given us an account of the course and order of all things
(which the Jews call D?y "Hd), from the foundation of the world.
And this he did for sundry important reasons, as incident with the
general end of the Scripture; for hereby hath he secured the tes-
timony that he hath given to his being, power, and providence, by
the creation and rule of all things. The evidences in them given
thereunto are those which are principally attacked by atheists. And
although they do sufficiently manifest and evince their own testimony
unto the common reason of mankind, yet sundry things relating unto
them are so involved in darkness and inextricable circumstances as
that, if all their concernments had not been plainly declared in the
Scripture, the wisest of men had been at a great loss about them ;
and so were they always who wanted the light and advantage hereof.
But here, as he hath plainly declared the original emanation of all
things from his eternal power, so hath he testified unto his constant
rule over all in all times, places, ages, and seasons, by instances incon-
trollable. Therein hath he treasured up all sorts of examples, with
such impressions of his goodness, patience, power, wisdom, holiness,
and righteousness upon them, as proclaim his almighty and righteous
government of the whole universe; and in the whole he hath de-

220 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

livered unto us such a tract and series of the ages of the world from
its beginning as atheism hath no tolerable pretence, from tradition,
testimony, or the evidence of things themselves, to break in upon.
Whatever is objected against the beginning of all things, and the
course of their continuance in the world, delivered unto us in the
Scripture, which is secured not only by the authority of divine reve-
lation, but also by a universal evidence of all circumstances, is fond
and ridiculous. I speak of the account given us in general, sufficient
unto its own ends, and not of any men's deductions and applications
of it unto minute portions of time, which probably it was not de-
signed unto. It is sufficient unto its end that its account, in general,
which confounds all atheistical presumptions, is not to be impeached.
And although the authority of the Scripture is not to be pleaded
immediately against atheists, yet the matter and reason of it is, which
from its own evidence renders all contrary pretensions contemptible.

(2.) God hath hereby given an account of the beginning, progress,
trials, faith, obedience, and whole proceedings of the church, in the
pursuit of the first promise, unto the actual exhibition of Jesus Christ
in the flesh. Hereunto were all things in a tendency for four thousand
years. It is a glorious prospect we have therein, to see the call and
foundation of the church in the first promise given unto our common
parents; what additions of light and knowledge he granted unto it
successively by new revelations and promises; how he gradually
adorned it with gifts, privileges, and ordinances; what ways and
means he used to preserve it in faith, purity, and obedience ; how he
chastened, tried, punished, and delivered it ; how he dealt with the
nations of the world with respect unto it, raising them up for its
affliction, and destroying them for their cruelty and oppression of it ;
what were the ways of wicked and sinful men amongst them or in
it, and what the graces and fruits of his saints ; how by his power he
retrieved it out of various calamities, and preserved it against all
opposition unto its appointed season; — all which, with innumerable
other effects of divine wisdom and grace, are blessedly represented
unto us therein.

Now, besides that spiritual wisdom and insight into the great de-
sign of God in Christ, which is required unto a right understanding
in these things as they were types of better things to come and
examples of gospel mysteries, there is a skill and understanding in
the records and monuments of time, the geographical respect of one
nation unto another, the periods and revolutions of seasons and ages,
required to apprehend them aright in their first literal instance and
intention. And besides what is thus historically related in the Scrip-
ture, there are prophecies also of things to come in the church and
amongst the nations of the world, which are great evidences of its

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 221

own divinity and supporting arguments of our faith; but without
some good apprehension of the distinction of times, seasons, and
places, no man can rightly judge of their accomplishment.

Secondly, there are, in particular, prophecies in the Old Testa-
ment which reach unto the times of the gospel, upon the truth
whereof the whole Scripture doth depend. Such are those concern-
ing the calling of the Gentiles, the rejection and recovery of the Jews,
the erection of the glorious kingdom of Christ in the world, with the
oppositions that should be made unto it. And to these many are
added in the New Testament itself, as Matt, xxiv., xxv., 2 Thess. ii.
1-12, 1 Tim. iv. 1-3, 2 Tim. hi. 1-5, iv. 3, 4 ; but especially in the whole
book of the Revelation, wherein the state of the church and of the
world is foretold unto the consummation of all things. And how can
any man arrive unto a tolerable acquaintance with the accomplish-
ment of these prophecies as to what is already past, or have a distinct
grounded expectation of the fulfilling of what remains foretold, with-
out a prospect into the state of things in the world, the revolutions
of times past, with what fell out in them, which are the things spoken
of? Those who treat of them without it do but feign chimeras to
themselves, as men in the dark are apt to do, or corrupt the word of
God, by turning it into senseless and fulsome allegories. And those,
on the other side, by whom these things are wholly neglected do
despise the wisdom and care of God towards the church, and disre-
gard a blessed means of our faith and consolation.

Some things of this nature, especially such as relate unto chrono-
logical computations, I acknowledge are attended with great and
apparently inextricable difficulties ; but the skill and knowledge
mentioned will guide humble and modest inquirers into so sufficient
a satisfaction in general, and as unto all things which are really use-
ful, that they shall have no temptation to question the verity of what
in particular they cannot assoil. And it is an intolerable pride and
folly, when we are guided and satisfied infallibly in a thousand
things which we know no otherwise, to question the authority of the
whole because we cannot comprehend one or two particulars, which,
perhaps, were never intended to be reduced unto our measure. Be-
sides, as the investigation of these things is attended with difficulties,
so the ignorance of them or mistakes about them, whilst the minds
of men are free from pertinacy and a spirit of contention, are of no
great disadvantage, for they have very little influence on our faith
and obedience, any otherwise than that we call not into question
what is revealed; and it is most probable that the Scripture never
intended to give us such minute chronological determinations as
some would deduce their computations unto, and that because not
necessary. Hence we see that some who have laboured therein unto

222 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PxlKT II.

a 'prodigy of industry and learning, although they have made some
useful discoveries, yet have never been able to give such evidence
unto their computations as that others would acquiesce in them, but
by all their endeavours have administered occasion of new strife and
contention about things, it may be, of no great importance to be
known or determined. And, in genera], men have run into two ex-
tremes in these things; for some pretend to frame an exact compu-
tation and consent of times from the Scripture alone, without any
regard unto the records, monuments, histories, and signatures of
times in the world. Wherever these appear in opposition or contra-
diction unto the chain and links of time which they have framed to
themselves (as they suppose from the Scripture), they reject them as
matters of no consideration; and it were well if they could do this
unto satisfaction. But how evidently they have failed herein,— as,
for instance, in the computation of Daniel's weeks, wherein they will
allow but four hundred and ninety years from the first of Gyrus
unto the death of our Saviour, contrary to the common consent of
mankind about thiugs that fell out, and their continuance between
those seasons, taking up five hundred and sixty-two years, — is mani-
fest unto all. The Scripture, indeed, is to be made the only sacred
standard and measure of things, in its proper sense and understand-
ing, nor is any thing to be esteemed of which riseth up in contra-
diction thereunto; but as a due consideration of foreign testimonies
and monuments doth ofttimes give great light unto what is more
generally or obscurely expressed in the Scripture, so where the
Scripture in these things, with such allowances as it everywhere de-
clares itself to admit of, may be interpreted in a fair compliance with
uncontrolled foreign testimonies, that interpretation is to be em-
braced. The question is not, therefore, whether we shall regulate the
computation of times by the Scripture, or by the histories and marks
of time in the world ; but whether, when the sense of the Scripture is
obscure in those things, and its determination only general, so as to
be equally capable of various senses, that is not to be preferred
which agrees with the undoubted 'monuments of times in the nations
of the world, all other things being alike? For instance, the angel
Gabriel acquaints Daniel that from the going forth of the command-
ment to restore and rebuild Jerusalem unto Messiah the prince and
his cutting off, should be seventy tveeks (to speak only of the whole
number in general), — that is, four hundred and ninety years. Now,
there were sundry commandments given or decrees made by the
kings of Persia, who are intended, to this purpose. Of these two
were the most famous, the one granted by Cyrus in the first year of
his empire, Ezra i. 1-4 ; the other by Artaxerxes in the seventh year
of his reign, chap. vii. 11-26. Between the first of these and the

CHAP. VIII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 223

death of Christ there must be allowed five hundred and sixty-two
years, unless you will offer violence unto all monuments, records, and
circumstances of times in the world. It is, therefore, safer to inter-
pret the general words of the angel of the latter decree or com-
mandment, whose circumstances also make it more probable to be
intended, wherein the space of time mentioned falls in exactly with
other approved histories and records. Neither would I disallow an-
other computation, which, contending for the first decree of Cyrus to
be the beginning of the time mentioned, and allowing the whole
space from thence to be really five hundred and sixty-two years,
affirms that the Scripture excludes the consideration of the years
supernumerary to the four hundred and ninety, because of the in-
terruptions which at several seasons were put upon the people in the
accomplishment of the things foretold for so many years, which some
suppose to be signified by the distribution of the whole number of
seventy weeks into seven, sixty-two, and one, each of which fractions
hath its proper work belonging unto it; for this computation offers
no violence either to sacred or unquestionable human authority.

But, on the other extreme, some there are who, observing the
difficulties in these accounts, as expressed in the Scripture from the
beginning, having framed another series of things to themselves
openly diverse from that exhibited therein, and raked together from
other authors some things giving countenance unto their conjectures,
do profanely make bold to break in upon the original text, accusing
it of imperfection or corruption, which they will rectify by their fine
inventions and by the aid of a translation known to be mistaken in a
thousand places, and in some justly suspected of wilful depravation.
But this presumptuous confidence is nothing but an emanation from
that food of atheism which is breaking in on the world in these de-
clining a^es of it.

3. The third aid or assistance of this kind is a skill in the ways
and methods of reasoning, which are supposed to be common unto
the Scriptures with other writings; and this, as it is an art, or an
artificial faculty, like those other means before mentioned, is capable
of a right improvement or of being abused. An ability to judge of
the sense of propositions, how one thing depends on another, how it
is deduced from it, follows upon it, or is proved by it ; what is the
design of him that writes or speaks in any discourse or reasoning;
how it is proposed, confirmed, illustrated, — is necessary unto any
rational consideration to be exercised about whatever is so proposed
unto us. And when the minds of men are confirmed in a good habit
of judgment by the rides of the art of reasoning about the ordinary
ways and methods of it, it is of great advantage in the investigation
of the sense of any writer, even of the Scripture itself; and those

224 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

ordinarily who snail undertake the interpretation of any series of
Scripture discourses without some ability in this science will find
themselves oftentimes entangled and at a loss, when by virtue of it
they might be at liberty and free. And many of the rules which
are commonly given about the interpretation of the Scripture, — as,
namely, that the scope of the author in the place is duly to be con-
sidered, as also things antecedent and consequent to the place and
words to be interpreted, and the like, — are but directions for the due
use of this skill or faculty.

But this also must be admitted with its limitations ; for whatever
perfection there seems to be in our art of reasoning, it is to be sub-
ject to the wisdom of the Holy Ghost in the Scripture. His way of
reasoning is always his own, sometimes sublime and heavenly, so as
not to be reduced unto the common rules of our arts and sciences,
Avithout a derogation from its instructive, convictive, and persuasive
efficacy. For us to frame unto ourselves rules of ratiocination, or to
have our minds embondaged unto those of other men's invention
and observation, if we think thereon absolutely to reduce all the
reasonings in the Scripture unto them, we may fall into a presumptu-
ous mistake. In the consideration of all the effects of infinite wisdom,
there must be an allowance for the deficiency of our comprehension ;
when humble subjection of conscience, and the captivating of our
understandings to the obedience of faith, is the best means of learn-
ing what is proposed unto us. And there is nothing more contempt-
ible than the arrogancy of such persons as think, by the shallow mea-
sures and short lines of their own weak, dark, imperfect reasoning,
to fathom the depths of Scripture senses.

Again ; what sense soever any man supposeth or judgeth this or
that particular place of Scripture to yield and give out to the best
of his rational intelligence is immediately to give place unto the
analogy of faith, — that is, the Scripture's own declaration of its
sense in other places to another purpose, or contrary thereunto. The
want of attending unto men's duty herein, with a mixture of pride
and pertinacy, is the occasion of most errors and noxious opinions
in the world; for when some have taken up a, private interpretation
of any place of Scripture, if, before they have thoroughly imbibed
and vented it, they do not submit their conception, although they
seem to be greatly satisfied in it and full of it, unto the authority of
the Scripture in the declaration of its own mind in other places,
there is but small hope of their recovery. And this is that pride
which is the source and original of heresy, — namely, when men will
prefer their seemingly wise and rational conceptions of the sense of
particular places before the analogy of faith.

Moreover, there is a pernicious mistake that some are fallen into

CHAP. VIII.] MEANS FOK UNDERSTANDING THE MIND OF GOD. 225

about these things. They suppose that, taking in the help of
skill in the original languages for the understanding of the words
and their use, whether proper or figurative, there is nothing more
necessary to the understanding and interpretation of the Scripture
but only the sedulous and diligent use of our own reason, in the
ordinary way, and according to the common rules of the art of
ratiocination; "for what more can be required," say they, " or what
more can men make use of? By these means alone do we come
to understand the meaning of any other writer, and therefore also
of the Scripture. Neither can we, nor doth God require that we
should, receive or believe any thing but according to our own reason
and understanding." But these things, though in themselves they
are, some of them, partly true, yet as they are used unto the end
mentioned, they are perniciously false; for, — (1.) It greatly unbe-
cometh any Christian once to suppose that there is need of no other
assistance, nor the use of any other means for the interpretation of
the oracles of God, or to come unto the understanding of the hidden
wisdom of God in the mystery of the gospel, than is to the un-
derstanding or interpretation of the writings of men, which are the
product of a finite, limited, and weak ability. Were it not for some
secret persuasion that the Scripture indeed is not, what it pretends
to be, the word of the living God, or that it doth not indeed ex-
press the highest effect of his wisdom and deepest counsel of his
will, it could not be that men should give way to such foolish ima-
ginations. The principal matter of the Scripture is mysterious, and
the mysteries of it are laid up therein by God himself, and that
in a way inimitable by the skill or wisdom of men. When we
speak of and express the same things according unto our measure
of comprehension, wherein, from its agreement with the Scripture,
what we say is materially divine, yet our words are not so, nor is
there the same respect to the things themselves as the expressions
of the Scripture have, which are formally divine. And can we
ourselves trace these paths of wisdom without his especial guidance
and assistance? — it is highly atheistical once to fancy it. (2.) We
treat of such an interpretation of the Scripture as is real, and is ac-
companied with an understanding of the things proposed and ex-
pressed, and not merely of the notional sense of propositions and
expressions; for we speak of such an interpretation of the Sciipture
as is a sanctified means of our illumination, nor any other dotli either
the Scripture require or God regard. That to give in this unto us,
notwithstanding the use and advantage of all outward helps and
means, is the peculiar work of the Spirit of God, hath been before
demonstrated. It is true, we can receive nothing, reject nothing, as
to what is true or false, nor conceive the sense of any thing, but by
VOL. iv. 15

226 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

our own reasons and understandings. But the inquiry herein is,
what supernatural aid and assistance our minds and natural reasons
stand in need of to enable them to receive and understand aright
things spiritual and supernatural. And if it be true that no more
is required unto the due understanding and interpretation of the
Scriptures but the exercise of our own reasons, in and by the helps
mentioned, — namely, skill in the original languages, the art of
ratiocination, and the like, which are exposed unto all in common,
according to the measure of their natural abilities and diligence, —
then is the sense of the Scripture, that is, the mind of God and Christ
therein, equally discernible, or to be attained unto, by all sorts of
men, good and bad, holy and profane, believers and unbelievers,
those who obey the word and those who despise it ; which is contrary
to all the promises of God and to innumerable other testimonies of
Scripture.

CHAPTER IX.

Helps ecclesiastical in the interpretation of the Scripture.

Thirdly, There are means and helps for the interpretation of the
Scripture which I call ecclesiastical. Those I intend which we are
supplied withal by the ministry of the church in all ages. And
they may be referred unto three heads, under which their usefulness
to this purpose is pleaded: as, — 1. Catholic or universal tradition;
2. Consent of the fathers; 3. The endeavours of any persons holy
and learned who have gone before us in the investigation of the truth,
and expressed their minds in writing, for the edification of others,
whether of old or of late. These things belong unto the ministry
of the church, and so far as they do so are sanctified ordinances for
the communication of the mind of God unto us.

1. It is pleaded by some that the Scripture is to be interpreted
according to catholic tradition, and no otherwise. And I do acknow-
ledge that we should be inexpressibly obliged to them who would give
us an interpretation of the whole Scripture, or of any book in the
Scripture, or of any one 'passage in the Scripture, relating unto
things of mere supernatural revelation, according unto that rule,
or by the guidance and direction of it. But I fear no such tradi-
tion can be evidenced, unless it be of things manifest in the light of
nature, whose universal preservation is an effect of the unavoidable
reason of mankind, and not of any ecclesiastical tradition. More-
over, the Scripture itself is testified unto unanimously and unin-
terruptedly by all Christians to be the word of God ; and hereby are
all divine truths conveyed down from their original and delivered

CHAP. IX.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 227

unto us. But a collateral tradition of any one truth or doctrine
besides, from Christ and the apostles, cannot be proved ; and if it
could be so, it would be no means of the interpretation of the Scrip-
ture but only objectively, as one place of Scripture interprets another,
— that is, it would belong unto the analogy of faith, contrary to
which, or in opposition whereunto, no place ought to be interpreted.
To pretend this, therefore, to be the rule of the interpretation of
Scripture actively, as though thereby we could certainly learn the
meaning of it, in part or in ivhole, is fond. Nor, whatever some do
boast of, can any man living prove his interpretation of any one
place to be dictated by or to be suitable unto universal tradition,
any otherwise but as he can prove it to be agreeable to the Scrip-
ture itself; unless we shall acknowledge, without proof, that what is
the mind and sense of some men who call themselves " The church"
at present was the mind of Christ and his apostles, and of all true
believers since, and that infallibly it is so. But this pretence hath
been abundantly and sufficiently disproved, though nothing seems to
be so to the minds of men fortified against all evidences of truth by
invincible prejudices.

2. The joint consent of the fathers or ancient doctors of the church
is also pretended as a rule of Scripture interpretation. But those
who make this plea are apparently influenced by their supposed in-
terest so to do. No man of ingenuity who hath ever read or con-
sidered them, or any of them, with attention and judgment, can
abide by this pretence; for it is utterly impossible they should be
an authentic rule unto others who so disagree among themselves, as
they will be found to do, not, it may be, so much in articles of faith,
as in their exposition of Scripture, which is the matter under con-
sideration. About the former they express themselves diversely ; in
the latter they really differ, and that frequently. Those who seem
most earnestly to press this dogma upon us are those of the church
of Home; and yet it is hard to find one learned man among them
who hath undertaken to expound or write commentaries on the
Scripture, but on all occasions he gives us the different senses, ex-
positions, and interpretations of the fathers, of the same places and
texts, and that where any difficulty occurs in a manner perpetually.
But the pretence of the authoritative determination of the fathers in
points of religion hath been so disproved, and the vanity of it so fully
discovered, as that it is altogether needless farther to insist upon it.
And those who would seem to have found out a middle way, between
their determining authority on the one hand, and the efficacy of
their reasons, with a due veneration of their piety and ability (which
all sober men allow), on the other, do but trifle, and speak words
whose sense neither themselves nor any others do understand.

228 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

3. We say, therefore, that the sole use of ecclesiastical means in the
interpretation of the Scripture is in the due consideration and im-
provement of that light, knowledge, and understanding in, and those
gifts for the declaration of, the mind of God in the Scripture, which
he hath granted unto and furnished them withal who have gone
before us in the ministry and work of the gospel ; for as God in an
especial manner, in all ages, took care that the doctrine of the gos-
pel should be preached viva voce, to the present edification of the
body of the church, so likewise, almost from the beginning of its
propagation in the world, presently after the decease of the apostles
and that whole divinely-inspired society of preachers and writers, he
stirred up and enabled sundry persons to declare by writing what
their apprehensions were, and what understanding God had given
them in and about the sense of the Scripture. Of those who design-
edly wrote comments and expositions on any part of the Scripture,
Origen was the first, whose fooleries and mistakes, occasioned by the
prepossession of his mind with platonical philosophy, confidence of
his own great abilities (which, indeed, were singular and admirable),
with the curiosity of a speculative mind, discouraged not others from
endeavouring with more sobriety and better success to write entire
expositions on some parts of the Scripture : such among the Greeks
were Chrysostom, Theodoret, Aretine, G^cumenius, Theophylact ; and
among the Latins, Jerome, Ambrose, Austin, and others. These have
been followed, used, improved, by others innumerable, in succeeding
ages. Especially since the Reformation hath the work been carried
on with general success, and to the great advantage of the church ; yet
hath it not proceeded so far but that the best, most useful, and pro-
fitable labour in the Lord's vineyard, which any holy and learned man
can engage himself in, is to endeavour the contribution of farther
light in the opening and exposition of Scripture, or any part thereof.

Now, all these are singular helps and advantages unto the right
understanding of the Scripture; of the same kind of advantage,
as to that single end of light and knowledge, which preaching of
the word is, used with sobriety, judgment, and a due examination
of all by the text itself. [As] for the exposition of the fathers,
as it is a ridiculous imagination, and that which would oblige us
to the belief of contradictions and open mistakes, for any man
to authenticate them so far as to bind us up unto an assent unto
their conceptions and dictates because they are theirs; so they will
not be despised by any but such as have not been conversant in
them. And it is easy to discern from them all, by the diversity of
their gifts, ways, and designs, in the exposition of Scripture, that the
Holy Spirit divided unto them as he pleased ; which as it should
make us reverence his presence with them, and assistance of them,

CHAP. IX.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 229

so it calls for the freedom of our own judgments to be exercised
about their conceptions. And [as] for those of latter days, though
the names of the principal and most eminent of them, as Bucer,
Calvin, Martyr, Beza, are now condemned and despised by many,
mostly by those who never once seriously attempted the exposition
of any one chapter in the whole Scripture, yet those who firmly de-
sign to grow in the knowledge of God and of our Lord and Saviour
Jesus Christ, both do and always will bless God for the assistance he
gave them in their great and holy works, and in the benefit which
they receive by their labours. These are the outward means and
advantages which are requisite, and to be used as any one's calling,
opportunity, ability, and work do require, as helps to attain a right
understanding of the mind of God in the Scripture. Now, concern-
ing them all I shall only say, that the Spirit of God makes them
useful and prosperous according to the counsel of his own will.
Some are prone in the use of them to lean unto their own under-
standings, and consequently to wander in and after the imaginations
of their own minds, corrupting the word of God, and endeavouring
to pervert his right ways thereby. Others he leaves in the shell of
the text, to exercise their skill about words, phrases, and expressions,
without leading them into the spiritual sense of the word, which is
its life and power. In some he blesseth them to the full and pro-
per end; but not unless they are in a compliance with the spiritual
means and duties before insisted on.

From what hath been discoursed concerning the work of the Spirit
of God in revealing unto believers the mind of God in the Scriptures,
or the sense of that revelation made of it therein, two things will
seem to follow, — First, That those who have not that assistance
granted to them, or that work of his wrought in them, cannot un-
derstand or apprehend the truth or doctrine of faith and obedience
therein revealed ; for if that work of the Spirit be necessary there-
unto, which they are not made partakers of, how can they come to
any knowledge or understanding therein? Secondly, That those
who are so influenced and guided must understand the whole
Scripture aright, and be freed from all mistakes in their conceptions
about the mind of God ; — both which are contrary to the experience
of all men in all ages, seeing many persons visibly destitute of any
saving work of the Holy Ghost upon their minds, as is evident in
that no renovation of them or reformation of life doth ensue thereon,
have yet attained a great acquaintance ivith the truth as it is re-
vealed in the word, and many who are truly enlightened and sanctified
by him do yet fall into sundry errors and mistakes, which the differ-
ences and divisions among themselves do openly proclaim; and
the Scripture itself supposeth that there may be diversity of judg-

230 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

ment about spiritual things among those who are really sanctified
and believers.

A brief answer unto both these exceptions will lead this discourse
unto its close. I say, therefore, to the first: — 1. That there are in
the declaration of the mind of God in the Scriptures sundry things
that are common unto other writings, both as to the matter of them
and the maimer of their delivery. Such are the stories of times
past therein recorded, the computation of times, the use of words,
phrases of speech, figurative and proper, artificial connections of dis-
course, various sorts of arguments, and the like ; all which persons may
come to the understanding of, and be able to make a right judgment
concerning, without any especial assistance of the Holy Spirit, the
things about which they are conversant being the proper object of
the reasonable faculties of the mind, provided there be a common
blessing on their endeavours and exercise. 2. The main doctrines
of truth declared in the Scripture are proposed in such distinct,
plain enunciations, in propositions accommodated unto the under-
standings of rational men, that persons who, in the use of disciplinary
and ecclesiastical helps, attend unto the study of them without pre-
judice, or prepossession with false notions and opinions, with freedom
from the bias of carnal and secular interests and advantages, and
from the leaven of tradition, may learn, know, and understand the
sense, meaning, and truth of the doctrines so proposed and declared
unto them, without any especial work of saving illumination on their
minds. The propositions of truth in the Scripture, — I mean those
which are necessary unto the great ends of the Scripture, — are so
plain and evident in themselves, that it is the fault and sin of all men
endued with rational abilities if they perceive them not, and assent
not unto them upon the evidence of their truth, or of the mind of
God in those places of Scripture wherein they are declared; which is
the substance of what we plead concerning the perspicuity of the
Scripture against the Papists. 3. Considering the natural vanity
of the mind of man, its proneness to error and false imaginations,
the weakness of judgment wherewith it is in all things accompanied,
whatever it attains in the knowledge of truth is to be ascribed unto
the guidance of the Spirit of God, although not working in it or
upon it by a communication Qf saving light and grace ; for, 4. The
knowledge of truth thus to be attained is not that illumination
which we are inquiring after, nor doth it produce those effects of re-
newing the mind, and transforming it into the image of the things
known, with the fruits of holy obedience, which are inseparable from
saving illumination.

In answer unto the second pretended consequence of what we
have discoursed, I say, — 1. That the promise of the Spirit, and the

CHAP. IX.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 231

communication of him accordingly, to teach, instruct, guide, and lead
us into truth, is suited unto that great end for which God hath made
the revelation of himself in his word, — namely, that we might live
unto him here according to his will, and be brought unto the enjoy-
ment of him hereafter unto his glory. 2. That unto this end it is
not necessary that we should understand the direct sense and mean-
ing of every single text, place, or passage in the Scripture, nor yet
that we should obtain the knowledge of every thing revealed therein.
It sufficeth, in answer to the promise and design of the work of the
Holy Ghost, that the knowledge of all truth necessary to be known
unto that end be communicated unto us, and that we have so far
a right understanding of the sense of the Scripture as to learn that
truth by the use of the means appointed unto that end. 3. We are
not hereby absolutely secured from particular errors and mistakes,
no more than we are from all actual sins by the work of the Spirit
on our wills; that of both kinds, whilst we live in this world, being
only in a tendency towards perfection. There is no faculty of our
souls that is absolutely and perfectly renewed in this life. But as
the wills of believers are so far renewed and changed by grace as to
preserve them from such sins as are inconsistent with a holy life ac-
cording to the tenor of the covenant, which yet leaves a possibility
of many infirmities and actual sins; so their minds are so far renewed
as to know and assent to all truths necessary to our life of obedience
and a right understanding of the Scripture wherein they are re-
vealed, which yet may be consistent with many mistakes, errors, and
false apprehensions, unto our great damage and disadvantage. But
withal this must be added, that, such are the teachings of the Spirit
of God as to all divine truths whatever, both in the objective revela-
tion of them in the word, and in the assistance he gives us by his
light and grace to perceive and understand the mind and whole
counsel of God in that revelation, it is not without our own guilt,
as well as from our own weakness, that we fall into errors and
misapprehensions about any Scripture proposals that concern our
duty to God. And if all that believe would freely forego all pre-
judices or preconceived opinions, and cast off all impressions from
worldly considerations and secular advantages, giving themselves
up humbly and entirely to the teaching of God in the ways of his
own appointment, some whereof have been before insisted on, we
might "all come in the unity of the faith, and of the knowledge of
the Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ," Eph. iv. 13. And these things may suffice
to illustrate the work of the Holy Ghost in our illumination, with
respect unto the external objective cause thereof, or the holy Scrip-
ture itself.

232 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PAET II.

There is yet another work of the Holy Ghost with respect unto
the Scripture, which although it fall not directly under the present
consideration of the ways and means of saving illumination, yet the
whole of what we have discoursed is so resolved into it, in the order
of an external cause, as that it may justly claim a remembrance in
this place; and this is, his watchful care over the written word, in
preserving it from destruction and corruption, from the first writing
of it unto this very day. That it hath been under the especial care
of God, not only the event of its entire preservation, considering the
opposition it hath been exposed unto, but also the testimony of our
Saviour as to the books of the Old Testament, than which those of
the New are certainly of no less esteem or use, do sufficiently evince:
Matt. v. 18, "Till heaven and earth pass, one jot or one tittle shall in
no wise pass from the law." That by the law the whole writings of the
Old Testament are intended, the context doth declare. And what
he affirms, that it shall not by any means pass away, — that is, be
abolished or corrupted, — that he taketh on himself to preserve and
secure. Two things the Scripture in itself is subject unto: — 1. De-
struction or abolition, as unto the whole or any necessary part thereof.
2. Corruption of the writing, by changes, alterations, and falsifi-
cations of the copies of it. And by both of these it hath been at-
tempted, and that both before and since the time of the promulga-
tion of the gospel, the stories whereof are known; and yet is it come
safe off from all, not only without ruin, but without wound or
blemish. For any one to suppose that this hath been done by chance,
or by the care of men alone, without the especial watchful provi-
dence and powerful actings of the Spirit of God, in the pursuit of the
promise of Christ that it should not fail, — which expressed a care that
God had taken on himself to make good from the beginning, — is not
only to neglect the consideration of the nature of all human affairs,
with the revolutions that they are subject unto, and the deceit and
violence wherewith the Scriptures have been attacked, with the in-
sufficiency of the powers and diligence employed for their preserva-
tion, but also to countenance the atheistical notion that God hath no
especial regard to his word and worship in the world. Indeed, for a
man to think and profess that the Scripture is the word of God,
given unto men for the ends which itself declares, and of that use
which it must be of in being so, and not believe that God hath always
taken and doth take especial care of its preservation, and that in its
purity and integrity, beyond the ordinary ways of his providence in
the rule of all other things, is to be sottish and foolish, and to enter-
tain thoughts of God, his goodness, wisdom, and power, infinitely
unworthy of him and them. There have of late been some opinions
concerning the integrity and purity of the Scriptures invented and

CIIAP. IX.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 233

maintained, that, I conceive, take off from the reverence of that rela-
tion which the Scripture hath, in its integrity and purity, unto the
care and glory of God. Hence it is by some maintained that some
books written by divine inspiration, and given out unto the church
as part of its canon, or rule of faith and obedience, are utterly lost
and perished; that the law and Scripture of the Old Testament
before the captivity were written, though in the Hebrew tongue
(which, they say, was not originally the language of Abraham, derived
from Eber, but of the posterity of Ham in Canaan), yet not in the
letters or characters which are now in use, but in those which a few
wicked idolaters called Samaritans did use and possess, being left
unto them by Ezra, and new characters invented by him, or borrowed
from the Chaldeans for the use of the church; that the vowels and
accents, whereby alone the true reading and sense of it is preserved,
are a late invention of some Masoretical rabbins ; and that the ori-
ginal text is in many places corrupted, so as that it may and ought
to be corrected by translations, especially that of the LXX. ; with
sundry other such imaginations, which they countenance with un-
certain conjectures and fabulous stories. And I cannot but wonder
how some seem to take shelter unto their opinions, especially that of
preferring the translation of the LXX. unto the original Hebrew
text, or, as they fondly speak, " the present copy of it," in the church
of England, whose publicly authorized and excellent translation
takes no more notice of, nor hath any more regard unto that transla-
tion, when it differs from the Hebrew, as it doth in a thousand places,
than if it had never been in the world. And as no translations are
in common use in the whole world but what were immediately tra-
duced out of the Hebrew original, excepting only some part of the
vulgar Latin, so I verily believe that those very Christians who
contend for a preference to be given unto that of the LXX., now
they have got their ends, or at least attempted them, in procuring a
reputation of learning, skill, and cunning, by their writings about it,
would not dare to advise a translation out of that to be made and
composed for the use of that church which they adhere unto, be it
what it will, to the rejection and exclusion of that taken out of the
original : and to have two recommended unto common use, so dis-
crepant as they would be found to be, would certainly be of more
disadvantage to the church than by all their endeavours otherwise
they can compensate. Yea, I am apt to think that they will not
be very urgent for an alteration to be made in the church's transla-
tion in those particular instances wherein they hope they have won
themselves much reputation in proving the mistakes of the Hebrew,
and manifesting how it may be rectified by the translation of the
LXX. ; for whatever thoughts may be in their minds concerning their

234 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.

learned disputes, I doubt not but they have more reverence of God
and his word than to break in upon it with such a kind of violence,
on any pretence whatsoever. As, therefore, the integrity and purity of
the Scripture in the original languages may be proved and defended
agamst all opposition, with whatever belongs thereunto, so we must
ascribe their preservation to the watchful care and powerful opera-
tion of the Spirit of God absolutely securing them throughout all
generations.

A DISCOURSE

THE WOEK OF THE HOLY SPIRIT IN PRAYER;

WITH A BRIEF INQUIRY INTO

THE NATUKE AND USE OE MENTAL PEAYER AND FORMS.

LONDON: 1682.

PREFATORY NOTE.

The preface to the following treatise is of some interest, as an earnest pleading against
liturgical impositions, on four different grounds :— as having been instrumental in secur-
ing, at an early period, currency for the errors of the great apostasy ; in introducing the
gorgeous embellishments of carnal fancy into the pure worship of the Christian religion;
in tempting ecclesiastical authorities to the employment of civil penalties in matters of
faith ; and in leading to the cessation of spiritual and ministerial gifts in the church. The
treatise itself unfolds the evidence and nature of the gracious operation of the Holy
Spirit in prayer, and would be esteemed meagre and incomplete it" it were regarded as
a treatise on the whole subject of prayer. To understand its precise scope, it must be
considered simply as another book in the general work of our author on the dispen-
sation and operations of the Holy Spirit. Even the subsidiary discussions, on the mental
prayer of the church of Rome, and the use of devotional formulas, are evidently connected
with the peculiar and distinctive object of the treatise,— as designed to illustrate the
operations of the Spirit in the devotional exercises of believers.

ANALYSIS.

The object of the discourse is explained. The two main divisions of it are :— I. The evi-
dence of an especial work of the Spirit in prayer and praise ; and, II. The illustration
of the nature of this work, chap. i.

I. The evidence of its reality consists in a minute explanation of two passages in Scrip-
ture, Zech. xii. 10, and Gal. iv. 6, n., rn. II. Its general nature is considered, — prayer
having been defined to be a spiritual faculty of exercising Christian graces in the way of
vocal requests and supplications to God, iv. The work of the Spirit in the matter of
prayer is reviewed in greater detail : — as enlightening us into a perception of our spiritual
wants ; acquainting us with the promises of grace and mercy for our relief ; and leading
us to express desires for any blessing in order to right and proper ends, v. His work
as to the manner of prayer is described :— as disposing us to obey God in this duty ; im-
planting holy and gracious desires after the objects sought ; giving us delight in God as
the object of prayer ; and keeping us intent on Christ, as the way and ground of accept-
ance, vi. The manner of prayer is farther considered with special reference to Eph.
vi. 1 8, _vn. _ In the course of an argument on the duty of external prayer, the promise of
the Spirit is exhibited as superseding the necessity of recourse to external forms, on the
following grounds : — 1. The natural obligation to call on God according to our ability ;
2. The example of the saints in Scripture ; 3. The circumstance that in all the commands
to pray there is no respect to outward helps ; 4. The existence of certain means for the
improvement of our gift in prayer ; 5. The use to which our natural faculties of inven-
tion, memory, and elocution, are thus put ; and, 6. The necessary exercise of our spiritual
abilities, vm. Certain duties are inferred from the preceding discourse : — 1. The as-
cription to God of all the glory on account of any gift in prayer ; and, 2. Constant atten-
tion to the duty of prayer, ix.

Two subsidiary discussions follow :— 1. A searching exposure of the mental prayer re-
commended by the Church of Rome, in which prayer is merged into spiritual contempla-
tion, without any succession and utterance of thought; it is shown that language is no
interference with the workings of devotional sentiment, but serves, on the contrary, to
define the objects of thought, and enhance the power of conception, x. : and, 2. A disqui-
sition on the use and value of forms: the mere use of them by some men, as suited to
their attainments and experience, is discriminated from the alleged necessity of them
for the purposes of worship ; and against the latter these objections are urged : — 1. There
is no promise of the Spirit to assist in the composition of prayers for others ; 2. The
Spirit is promised that we may be helped, not to compose prayers, but to pray ; 3. Forms
of prayer are no institution either of the law or the gospel ; 4. The alleged practical
benefit held to result from them is very questionable, inasmuch as those who have the
gift of prayer do not need them, and those deficient in the gift, if believers, have the pro-
mise of it, and can only cultivate it by actual exercise ; 5. There are better ways in
which we may have the matter of prayer suggested to us ; and, 6. In the light of expe-
rience, forms of prayer are not so conducive to spiritual benefit as the exercise of the
gift. Lastly, Some arguments for forms of prayer from instances occurring in Scripture
are considered and set aside. — Ed.

PREFACE TO THE READER.

It is altogether needless to premise any thing in this place concerning the neces-
sity, benefit, and use of prayer in general. All men will readily acknowledge that
as without it there can be no religion at all, so the life and exercise of all religion
doth principally consist therein. Wherefore, that way and profession in religion
which gives the best directions for it, with the most effectual motives unto it, and
most aboundeth in its observance, hath therein the advantage of all others. Hence
also it follows, that as all errors which either pervert its nature or countenance a
neglect of a due attendance unto it are pernicious in religion, so differences in
opinion, and disputes about any of its vital concerns, cannot but be dangerous and
of evil consequence; for on each hand these pretend unto an immediate regulation
of Christian practice in a matter of the highest importance unto the glory of God
and the salvation of the souls of men. Whereas, therefore, there is nothing more
requisite in our religion than that true apprehensions of its nature and use be pre-
served in the minds of men, the declaration and defence of them, when they are
opposed or unduly traduced, is not only justifiable but necessary also.

This is the design of the ensuing discourse. There is in the Scripture a pro-
mise of the Holy Ghost to be given unto the church as " a Spirit of grace and of
supplications." As such, also, there are particular operations ascribed unto him.
Mention is likewise frequently made of the aids and assistances which he affords
unto believers in and unto their prayers. Hence they are said to " pray always
with all prayer and supplication in the Spirit." Of the want of these aids and
assistances to enable them to pray according to the mind of God some do profess
that they h;ive experience, as also of their efficacy unto that end when they are
received. Accordingly, these regulate themselves in this whole duty in the ex-
pectation or improvement of them. And there are those who, being accommodated
with other aids of another nature, to the same purpose, which they esteem suffi-
cient for them, do look on the former profession and plea of an ability to pray by
the aids and assistances of the Holy Spirit to be a mere empty pretence.

A nd in the management of these different apprehensions those at variance seem
to be almost barbarians one to another, the one being not able to understand what
the other do vehemently affirm: for they are determined in their minds, not merely
by notions of truth and falsehood, but by the experience which they have of the
things themselves, a sense and understanding whereof they can by no means com-
municate unto one another; for whereas spiritual experience of truth is above all
other demonstrations unto them that do enjoy it, so it cannot be made an argu-
ment for the enlightening and conviction of others. Hence those who plead for
prayer by virtue of supplies of gifts and grace from the Holy Spirit do admire
that the use or necessity of them herein should be contradicted ; nor can they
understand what they intend who seem to deny that it is every man's duty, in all
his circumstances, to pray as well as he can, and to make use in his so doing of the
assistance of the Spirit of God. And by " prayer" they mean that which the most

238 PREFACE TO THE READER.

eminent and only proper signification of the word doth denote, namely, that which
is vooal. Some, on the other side, are so far from the understanding of these
things, or a conviction of their reality, that with the highest confidence they de-
spise and reproach the pretence of them. To " pray in the Spirit" is used as a
notable expression of scorn, the thing signified being esteemed fond and con-
temptible.

Moreover, in such cases as this, men are apt to run into excesses in things and
ways which they judge expedient, either to countenance their own opinions or to
depress and decry those of them from whom they differ. And no instances can be
given in this kind of greater extravagances than in that under consideration: for
hence it is that some do ascribe the original of free prayer amongst us, by the
assistance of the Spirit of God, unto an invention of the Jesuits, — which is no doubt
to make them the authors of the Bible; and others do avow that all forms of
prayer used amongst us in public worship are mere traductions from the Roman
Breviaries and Missal. But these things will be afterward spoken unto. They are
here mentioned only to evince the use of a sedate inquiry into the truth or the
mind of God in this matter ; which is the design of the ensuing discourse.

That which should principally guide us in the management of this inquiry is,
that it be done unto spiritual advantage and edification, without strife or conten-
tion. Now, this cannot be without a diligent and constant attendance unto the
two sole rules of judgment herein, — namely, Scripture revelation and the experi-
ence of them that do believe; for although the latter is to be regulated by the
former, yet where it is so, it is a safe rule unto them in whom it is. And in this
case, as in water face answereth unto face, so do Scripture revelation and spiri-
tual experience unto one another. All other reasonings, from customs, traditions,
and feigned consequences, are here of no use. The inquiries before us are concern-
ing the nature of the work of the Holy Spirit in the aids and assistances which he
gives unto believers in and unto their prayers, according unto the mind of God ;
as also what are the effects and fruits of that work of his, or what are the spiritual
abilities which are communicated unto them thereby. Antecedently hereunto it
should be inquired whether indeed there be any such thing or no, or whether
they are only vainly pretended unto by some that are deceived; but the deter-
mination hereof depending absolutely on the foregoing inquiries, it may be handled
jointly with them, and needs no distinct consideration. He that would not deceive
nor be deceived in his inquiry after these things must diligently attend unto the
two forementioned rules of Scripture testimony and experience. Other safe guides
he hath none. Yet will it also be granted that from the light of nature, whence
this duty springs, wherein it is founded, from whence as unto its essence it cannot
vary, as also from generally-received principles of religion suited thereunto, with
the uncorrupted practice of the church of God in former ages, much direction
may be given unto the understanding of those testimonies and examination of that
experience.

Wherefore, the foundation of the whole ensuing discourse is laid in the consi-
deration and exposition of some of those texts of Scripture wherein these things
are expressly revealed and proposed unto us, for to insist on them all were endless.
This we principally labour in, as that whereby not only must the controversy be
finally determined, but the persons that manage it be eternally judged. What is
added concerning the experience of them that do believe the truth herein claims
no more of argument unto them that have it not than it hath evidence of proceed-
ing from and being suited unto those divine testimonies. But whereas the things
that belong unto it are of great moment unto them who do enjoy it, as containing
the principal acts, ways, and means of our intercourse and communion with God
by Christ Jesus, they are here somewhat at large, on all occasions, insisted on, for

PREFACE TO THE READER. 239

the edification of those whose concernment lieth only in the practice of the duty
itself. Unless, therefore, it can be proved that the testimonies of the Scripture
produced and insisted on do not contain that sense and understanding which the
words do determinately express (for that only is pleaded), or that some have not
an experience of the truth and power of that sense of them, enabling them to live
unto God in this duty according to it, all other contests about this matter are vain
and useless.

But yet there is no such work of the Holy Spirit pleaded herein as should be
absolutely inconsistent with or condemnatory of all those outward aids of prayer
by set composed forms which are almost everywhere made use of; for the device
being ancient, and in some degree or measure received generally in the Christian
world (though a no less general apostasy in many things from the rule of truth at
the same time, in the same persons and places, cannot be denied), I shall not judge
of what advantage it. may be or hath been unto the souls of men, nor what accept-
ance they have found therein, where it is not too much abused. The substance
of what we plead from Scripture and experience is only this, That whereas God
hath graciously promised his Holy Spirit, as a Spirit of grace and supplications,
unto them that do believe, enabling them to pray according to his mind and will,
in all the circumstances and capacities wherein they arc, or which they may be
called unto, it is the duty of them who are enlightened with the truth hereof to ex-
pect those promised aids and assistances in and unto their prayers, and to pray
according to the ability which they receive thereby. To deny this to be their duty,
or to deprive them of their liberty to discharge it on all occasions, riseth up in
direct opposition unto the divine instruction of the sacred word.

But, moreover, as was before intimated, there are some generally-allowed prin-
ciples, which, though not always duly considered, yet cannot at any time be mo-
destly denied, that give direction towards the right performance of our duty herein ;
and they are these that follow : —

1. It is the duty of every man to pray for himself. The light of nature, mul-
tiplied divine commands, with our necessary dependence on God and subjection
unto him, give life and light unto this principle. To own a Divine Being is to
own that which is to be prayed unto, and that it is our duty so to do.

2. It is the duty of some, by virtue of natural relation or of office, to pray
with and for others also. So is it the duty of parents and masters of families to
pray with and for their children and households. This also derives from those
great principles of natural light that God is to be worshipped in all societies of
his own erection, and that those in the relations mentioned are obliged to seek the
chiefest good of them that are committed unto their care; and so is it frequently
enjoined in the Scripture. In like manner it is the duty of ministers to pray with
and for their flocks, by virtue of especial institution. These things cannot be,
nor, so far as I know of, are questioned by any; but practically the most of men
live in an open neglect of their duty herein. Were this but diligently attended
unto, from the first instance of natural and moral relations unto the instituted
offices of ministers and public teachers, we should have less contests about the na-
ture and manner of praying than at present we have. It is holy practice that
must reconcile differences in religion, or they will never be reconciled in this
world.

3. Every one who prayeth, either by himself and for himself, or with others and
for them, is obliged, as unto all the uses, properties, and circumstances of prayer,
to pray as well as he is able; for by the light of nature every one is obliged in all
instances to serve God with his best. The confirmation and exemplification hereof
was one end of the institution of sacrifices under the Old Testament; for it was
ordained in them that the chief and best of every thing was to be offered unto

240 PREFACE TO THE READER.

God. Neither the nature of God nor our own duty towards him will admit that
we should expect any acceptance with him, unless our design be to serve him with
the best that we have, both for matter and manner. So is the mind of God him-
self declared in the prophet: "If ye offer the blind for sacrifice, is it not evil?
and if ye offer the lame and the sick, is it not evil? Ye brought that which was
torn, and the lame, and the sick: should I accept this of your hand? saith the
Lord. But cursed be the deceiver, which hath in his flock a male, and voweth,
and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the
Lord of hosts, and my name is dreadful among the heathen," Mai. i. 8, 13, 14.

4. In our reasonable service, the best wherewith we can serve God consists in
the intense, sincere actings of the faculties and affections of our minds, according
xinto their respective powers, through the use of the best assistances we can attain.
And if we omit or forego, in any instance, the exercise of them according to the
utmost of our present ability, we offer unto God the sick and the lame. If men
can take it on themselves, in the sight of God, that the invention and use of set
forms of prayer, and other the like outward modes of divine worship, are the best
that he hath endowed them withal for his service, they are free from the force of
this consideration.

5. There is no man but, in the use of the aids which God hath prepared for
that purpose, is able to pray according to the will of God, and as he is hi duty
obliged, whether he pray by himself and for himself, or with others and for them
also. There is not by these means perfection attainable in the performance of
any duty, neither can all attain the same measure and degree as unto the useful-
ness of prayer and manner of praying; but every one may attain unto that wherein
he shall be accepted with God, and according unto the duty whereunto he is
obliged, whether personally or by virtue of any relation wherein he stands unto
others. To suppose that God requireth duties of men which they cannot perform
in an accef>table manner, by virtue and in the use of those aids which he hath
prepared and promised unto that end, is to reflect dishonour on his goodness and
wisdom in his commands. Wherefore, no man is obliged to pray, in any circum-
stances, by virtue of any relation or office, but he is able so to do according unto
what is required of him; and what he is not able for he is not called unto.

6. We are expressly commanded to pray, but are nowhere commanded to
make prayers for ourselves, much less for others. This is superadded, for a sup-
posed conveniency, unto the light of nature and Scripture institution.

7. There is assistance promised unto believers to enable them to pray according
unto the will of God; there is no assistance promised to enable any to make
prayers for others. The former part of this assertion is explained and proved in
the ensuing discourse, and the latter cannot be disproved. And if it should be
granted that the work of composing prayers for others is a good work, falling
under the general aids of the Holy Spirit necessary unto every good work what-
ever, yet are not those aids of the same kind and nature with his actual assist-
ances in and unto prayer as he is the Spirit of grace and supplications : for in
the use of those assistances by grace and gifts, every man that useth them doth
actually pray, nor are they otherwise to be used; but men do not pray in the
making and composing forms of prayer, though they may do so in the reading of
them afterward.

8. Whatever forms of prayer were given out unto the use of the church by
divine authority and inspiration, as the Lord's Prayer and the Psalms or
Prayers of David, they are to have their everlasting use therein, according unto
what they were designed unto. And be their end and use what it will, they can
give no more warranty for human compositions unto the same end, and the in-
junction of their use, than for other human writings to be added unto the Scripture.

PREFACE TO THE READER. 241

These and the like principles, which are evident in their own light and truth,
will be of use to direct us in the argument in hand, so far as our present design
is concerned therein ; for it is the vindication of our own principles and practice
that is principally designed, and not an opposition unto those of other men.
Wherefore, as was before intimated, neither these principles nor the divine testi-
monies, which we shall more largely insist upon, are engaged to condemn all use
of set forms of prayers as sinful in themselves, or absolutely unlawful, or such as
so vitiate the worship of God as to render it wholly unacceptable in them that
choose so to worship him; for God will accept the persons of those who sincerely
seek him, though, through invincible ignorance, they may mistake in sundry things
as unto the way and manner of his worship. And how far, as unto particular in-
stances of miscarriage, this rule may extend he only knows, and of men, whatever
they pretend, not one. And where any do worship God in Christ with an evi-
dence of holy fear and sincerity, and walk in a conversation answerable unto the
rule of the gospel, though they have manifold corruptions in the way of their
worship, I shall never judge severely either of their present acceptance with God
or of their future eternal condition. This is a safe rule with respect unto others:
our own is, to attend with all diligence unto what God hath revealed concerning
his worship, and absolutely comply therewith; without which we can neither please
him nor come to the enjoyment of him.

I do acknowledge, also, that the general prevalency of the use of set forms of
prayer of human invention in Christian assemblies for many ages (more than any
other argument that is urged for their necessity) requires a tenderness in judg-
ment as unto the whole nature of them, and the acceptance of their persons in the
duty of prayer by whom they are used. Yet no consideration of this usage, seeing
it is not warranted by the Scriptures, nor is of apostolical example, nor is counte-
nanced by the practice of the primitive churches, ought to hinder us from discern-
ing and judging of the evils and inconveniences that have ensued thereon, nor
from discovering how far they are unwarrantable as unto their imposition. And
these evils may be here a little considered.

The beginnings of the introduction of the use of set forms of prayer of human
composition into the worship of the church are altogether uncertain, but that the
reception of them was progressive, by new additions from time to time, is known
to all; for neither Rome nor the present Roman Missal was built in a day.
In that and the Breviaries did the whole worship of the church issue, at least in
these parts of the world. No man is so fond as to suppose that they were of one
entire composition, the work of one age, of one man, or any assembly of men at
the same time, unless they be so brutishly devout as to suppose that the Mass-
book was brought from heaven unto the pope by an angel, as the Alcoran was to
Mohammed. It is evident, indeed, that common people, at least of the commu-
nion of the papal church, do believe it to be as much of a divine original as the
Scripture, and that on the same grounds of the proposal of it unto them, as the
only means of divine worship, by their church. Hence is it unto them an idol.
But it is well enough known how from small beginnings, by various accessions, it
increased unto its present form and station. And this progress, in the reception
of devised forms of prayer in the worship of the church carried along with it
sundry pernicious concomitants, which we may briefly consider: —

First, in and by the additions made unto the first received forms, the supersti-
tious and corrupt doctrines of the apostasy in several ages were insinuated into
the worship of the church. That such superstitious and corrupt doctrines were
gradually introduced into the church is acknowledged by all Protestants, and is
sufficiently known; the supposition of it is the sole foundation of the Reforma-
tion. And by this artifice of new additions to received forms, they were from time
VOL. IV. 16

242 PREFACE TO THE READER.

to time admitted into and stated in the worship of the church ; by which princi-
pally to this very day they preserve their station in the minds of men. Were that
foundation of them taken away, they would quickly fall to the ground. By this
means did those abominations of transubstantiation and the sacrifice of the mass
both leaven and poison the whole worship of the public assemblies, and imposed
themselves on the credulity of the people. The disputes of speculative men, super-
stitious and subtile, about these things, had never infected the minds of the com-
mon people of Christians, nor ever been the means of that idolatry which at length
spread itself over the whole visible church of these parts of the world, had not this
device of prescribed forms of prayer, wherein those abominations were not only
expressed but graphically represented and acted (so violently affecting the carnal
minds of men superstitious and ignorant), imposed them on their practice, which
gradually hardened them with an obdurate credulity; for although they saw no
ground or reason doctrinally to believe what was proposed unto them about tran-
substantiation and the sacrifice of the mass, and might easily have seen that they
were contradictory unto all the conductive principles of men and Christians, —
namely, faith, reason, and sense, — yet they deceived themselves into an obstinate pre-
tence of believing in the notion of [the] truth of what they had admitted in practice.
Men, I say, of corrupt minds might have disputed long enough about vagrant
forms, accidents without subjects, transmutation of substances without accidents,
sacrifices bloody and unbloody, before they had vitiated the whole worship of the
church with gross idolatry, had not this engine been made use of for its introduc-
tion, and the minds of men by this means been inveigled with the practice of it;
but when the whole matter and means of it was gradually insinuated into, and at
length comprised in, those forms of prayer which they were obliged continually to
use in divine service, their whole souls became leavened and tainted with a confi-
dence in and love unto these abominations.

Hence it was that the doctrines concerning the sacraments, and the whole
worship of God in the church, as they became gradually corrupted, were not at
once objectively and doctrinally proposed to the minds and considerations of men,
to be received or rejected, according to the evidence they had of their truth or
error (a method due to the constitution of our nature), but gradually insinuated
into their practice by additional forms of prayer, which they esteemed themselves
obliged to use and observe. This was the gilding of the poisonous pill, whose
operation, when it was swallowed, was to bereave men of their sense, reason, and
faith, and make them madly avow that to be true which was contrary unto them
all.

Besides, as was before intimated, the things themselves that were the ground-
work of idolatry, — namely, transubstantiation and the sacrifice of the mass, — were
so acted and represented in those forms of worship as to take great impression on
the minds of carnal men, until they were mad on their idols; for when all religion
and devotion is let into the soul by fancy and imagination, excited by outward
spectacles, they will make mad work in the world, as they have done, and yet con-
tinue to do. But hereof I shall speak in the next place.

It had, therefore, been utterly impossible that an idolatrous worship should have
been introduced into the church in general, had not the opinion of the necessity of
devised forms of prayer been first universally received; at least, it had not been
so introduced and so established as to procure and cause the shedding of the
blood of thousands of holy persons for not complying with it. By this means
alone was brought in that fatal engine of the church's ruin, from whose murder-
ous efficacy few escaped with their lives or souls. Had all churches continued in
the liberty wherein they were placed and left by our Lord Jesus Christ and his
apostles, it is possible that many irregularities might have prevailed in some of

PREFACE TO THE READER. 243

them, and many mistakes been admitted in their practice; yet this monster of the
mass, devouring the souls of the most, and drinking the blood of many, had never
been conceived nor brought forth, at least not nourished into that terrible form
and power wherein it appeared and acted for many ages in the world. And upon
the account thereof it is not without cause that the Jews say that the Christians
received their Tephilloth, or Prayer-books, from Armillus, — that is, Antichrist.

It is true, that when the doctrine of religion is determined and established by
civil laws, the laws of the nation where it is professed, as the rule of all outward
advantages, liturgies composed in compliance therewithal are not so subject to this
mischief; but this ariseth from that external cause alone. Otherwise, wherever
those who have the ordering of these things do deviate from the truth once received,
as it is common for the most so to do, forms of prayers answerable unto those
deviations would quickly be insinuated; and the present various liturgies that
are amongst the several sorts of Christians in the world are of little other use than
to establish their minds in their peculiar errors, which by this means they adhere
unto as articles of their faith.

And hereby did God suffer contempt to be cast upon the supposed wisdom of
men about his worship and the ways of it. They would not trust unto his insti-
tutions and his care of them, but did first put the ark into a cart, and then, like
Uzzah, put forth a hand of force to hold it when it seemed to shake; for it is cer-
tain that, if not the first invention, yet the first public recommendation and pre-
scription, of devised forms of prayer unto the practice of the churches, were de-
signed to prevent the insinuation of false opinions and corrupt modes of worship
into the public administrations. This was feared from persons infected with
heresy that might creep into the ministry. So the orthodox and the Arians
composed prayers, hymns, and doxologies, the one against the other, inserting in
them passages confirming their own profession and condemning that of their ad-
versaries. Now, however this invention might be approved whilst it kept within
bounds, yet it proved the Trojan horse that brought in all evils into the city of
God in its belly; for he who was then at work in the mystery of iniquity laid
hold on the engine and occasion to corrupt those prayers which, by the constitu-
tion of them who had obtained power in them, the churches were obliged and
confined unto. And this took place effectually in the constitution of the worship
of the second race of Christians, or the nations that were converted unto the Chris-
tian faith after they had destroyed the western Roman empire. To speak briefly
and plainly, it was by this means alone, — namely, of the necessary use of devised
forms of prayer in the assemblies of the church, and of them, alone, — that the mass,
with its transubstantiation and sacrifice, and all the idolatrous worship wherewith
they are accompanied, were introduced, until the world, inflamed with those idols,
drenched itself in the blood of the saints and martyrs of Christ, for their testi-
mony against these abominations. And if it had been sooner discovered that
no church was intrusted with power from Christ to frame and impose such de-
vised form9 of worship as are not warranted by the Scripture, innumerable evils
might have been prevented: for, that there were no liturgies composed, no imposed
use of them, in the primitive churches for some ages, is demonstratively proved
with the very same arguments whereby we prove that they had neither the mass
nor the use of images in their worship ; for besides the utter silence of them in the
apostolical writings, and those of the next ensuing ages, — which is sufficient to dis-
card their pretence unto any such antiquity, — there are such descriptions given of
the practice of the churches in their worship as are inconsistent with them and
exclusive of them; besides, they give such a new face to divine worship, so differ-
ent from the portraiture of it delivered in the Scripture, as is hardly reconcilable
thereunto, and so not quickly embraced in the church.

244 PREFACE TO THE READER.

I do not say that this fatal consequence of the introduction of humanly-devised
set forms of prayer in the worship of the church, in the horrible abuse made of it,
is sufficient to condemn them as absolutely unlawful; for where the opinions
leading unto such idolatrous practices are openly rejected and condemned, as was
before intimated, there all the causes, means, and occasions of that idolatry may
be taken out of them and separated from them, as it is in the liturgies of the re-
formed churches, whether imposed or left free ; — but it is sufficient to lay in the
balance against that veneration which their general observance in many ages may
invite or procure ; and it is so also to warrant the disciples of Christ to stand
fast in the liberty wherewith he hath made them free.

Another evil, which either accompanied or closely followed on the introduction
of devised forms of prayer into the church, was a supposed necessity of adorning
the observance of them with sundry arbitrary ceremonies. And this also in the
end, as is confessed among all Protestants, increased superstition in its worship,
with various practices leading unto idolatry. It is evident that the use of free
prayer in church administrations can admit of no ceremonies but such as are either
of divine institution, or are natural circumstances of the actions wherein the duties
of worship do materially consist. Divine institution and natural light are the rules
of all that order and decency which is needful unto it. But when these devised
forms were introduced, with a supposition of their necessity, and sole use in the
church in all acts of immedfate worship, men quickly found that it was needful to
set them off with adventitious ornaments. Hereon there was gradually found out,
and prescribed unto constant observation, so many outward postures and gestures,
with attires, music, bowings, cringes, crossings, venerations, censings, altars, images,
crucifixes, responds, alternatives, and such a rabble of other ceremonies, as ren-
dered the whole worship of the church ludicrous, burdensome, and superstitious.
And hereon it came to pass that he who is to officiate in divine service is obliged
to learn and practise so many turnings and windings of himself, eastward and
westward, to the altar, to the wall, to the people ; so many gestures and postures,
in kneeling, rising, standings, bowings, less and profound, secret and loud speak-
ings, in a due observance of the interposition of crossings, with removals from one
place to another, with provision of attires, in their variety of colours and respect
to all the furniture of their altars, — as are difficult to learn, and foolishly antic in
their practice, above all the preparations of players for the stage. Injunctions for
these and the like observances are the subject of the rubric of the Missal and the
cautels of the Mass.

That these things have not only no affinity with the purity, simplicity, and spi-
rituality of evangelical worship, but were invented utterly to exclude it out of the
church and the minds of men, needs no proof unto any who ever read the Scrip-
ture with due consideration. Nor is the office of the ministry less corrupted and
destroyed bv it; for besides a sorry cunning in this practice, and the reading of
some forms of words in an accommodation unto these rites, there was little more
than an easy good intention to do what he doth, and not the quite contrary, re-
quired to make any one man or woman (as it once at least fell out) to administer
in all sacred worship.

Having utterly lost the Spirit of grace and supplications, neglecting at best all
his aids and assistances, and being void of all experience in their minds of the
power and efficacy of prayer by virtue of them, they found it necessary by these
means to set off and recommend their dead forms; for the lifeless carcass of their
forms merely alone were no more meet to be esteemed prayer than a tree or a log
was to be esteemed a god, before it was shaped, fashioned, gilded, and adorned.
By this means they taught the image of prayer, which they had made, to speak
and act a part to the satisfaction of the spectators; for the bare reading of a

PREFACE TO THE READER. 245

form of words, especially as it was ordered in an unknown tongue, could never
have given the least contentment unto the multitude, had it not been set off with
this variety of ceremonies, composed to make an appearance of devotion and sacred
veneration. Yet, when they had done their utmost, they could never equal the
ceremonies and rites of the old temple-worship, in beauty, glory, and order ; nor
yet those of the heathen, in their sacred Eleusinian mysteries, for number, solem-
nity, gravity, and appearance of devotion. Rejecting the true glory of gospel-
worship, which the apostle expressly declares to consist in the " administration of
the Spirit," they substituted that in the room thereof which debased the profession
of Christian religion beneath that of the Jews and Pagans, especially considering
that the most of their ceremonies were borrowed of them or stolen from them.
But I shall never believe that their conversion of the holy prayers of the church,
by an open contempt of the whole work of the Spirit of God in them, into a thea-
trical, pompous observance of ludicrous rites and ceremonies, can give so much as
present satisfaction unto any who are not given up to strong delusions to believe a
lie. The exercise of ingrafted prevalent superstition will appease a natural con-
science; outward forms and representations of things believed will please the
fancy, and exercise the imagination; variety, and frequent changes of modes,
gestures, and postures, with a sort of prayer always beginning and always ending,
will entertain present thoughts and outward senses, so as that men, finding them-
selves by these means greatly affected, may suppose that they pray very well when
they do nothing less : for prayer, consisting in a holy exercise of faith, love, trust,
and delight in God, acting themselves in the representation of our wills and de-
sires unto him, through the aid and assistance of the Holy Ghost, may be absent,
where all these are most effectually present.

This also produced all the pretended ornaments of their temples, chapels, and
oratories, by crucifixes, images, a multiplication of altars, with relics, tapers, vest-
ments, and other utensils.

None of these things, whereby Christian religion is corrupted and debased, would
ever have come into the minds of men, had not a necessity of their invention been
introduced by the establishment of set forms of prayer, as the only way and means
of divine worship ; and wherever they are retained, proportionably unto the prin-
ciples of the doctrine which men profess, some such ceremonies must be retained
also. I will not, therefore, deny but that here lieth the foundation of all our pre-
sent differences about the manner of divine worship. Suppose a necessity of con-
fining the solemn worship of the church unto set forms of prayer, and I will grant
that sundry rituals and ceremonies may be well judged necessary to accompany
their observance; for without them they will quickly grow obsolete and unsatis-
factory. And if, on the other hand, free prayer in the church be allowed, it is
evident that nothing but the grace and gifts of the Holy Ghost, with a due regard
unto the decency of natural circumstances, is required in divine service, or can be
admitted therein.

Neither yet is this consequent, how inseparable soever it seems from the sole
public use of set forms of prayer in sacred administrations, pleaded to prove them
either in themselves or their use to be unlawful. The design of this consideration
is only to show that they have been so far abused, that they are so subject to be
abused, and do so alway stand in need to be abused, that they may attain the ends
aimed at by them, as much weakens the plea of the necessity of their imposition.

For this also is another evil that hath attended their invention. The guides of
the church, after a while, were not contented to make use of humanly-devised
forms of prayer, confining themselves unto their use alone in all public administra-
tions, but, moreover, they judged it meet to impose the same practice on all whom
they esteemed to be under their power. And this at length they thought lawful,

246 TREFACE TO THE READER.

yea, necessary to do on penalties, ecclesiastical and civil, and in the issue capital.
When this injunction first found a prevalent entertainment is very uncertain. For
the first two or three centuries there were no systems of composed forms of prayer
used in any church whatever, as hath been proved. Afterward, when they began
to be generally received, on such grounds and for such reasons as I shall not here
insist on (but may do so in a declaration of " the nature and use of spiritual gifts,
with their continuance in the church, and an inquiry into the causes of their de-
cay " J), the authority of some great persons did recommend the use of their com-
positions unto other churches, even such as had a mind to make use of them, as
they saw good. But as unto this device of their imposition, confining churches
not only unto the necessary use of them in general, but unto a certain composition
and collection of them, we are beholden for all the advantage received thereby
unto the popes of Rome alone, among the churches of the second edition : for,
from their own good inclination, and by their own authority, without the advice
of councils or pretence of traditions, — the two Gorgons' heads whereby in other
cases they frighten poor mortals, and turn them into stones, — by various degrees
they obtained a right to impose them, and did it accordingly ; for when the use
and benefit of them had been for a while pleaded, and thence a progress made
unto their necessity, it was judged needful that they should be imposed on all
churches and Christians by their ecclesiastical authority. But when afterward
they had insinuated into them, and lodged in their bowels, the two great idols
of transubstantiation and the unbloody sacrifice, not only mulcts personal and
pecuniary, but capital punishments, were enacted and executed to enforce their
observance. This brought fire and fagot into Christian religion, making havoc of
the true church of Christ, and shedding the blood of thousands ; for the martyr-
dom of all that have suffered death in the world for their testimony against the
idolatries of the mass derives originally from this spring alone of the necessary
imposition of complete liturgical forms of prayer ; for this is the sole foundation
of the Roman Breviary and Missal, which have been the Abaddons of the church
of Christ in these parts of the world, and are ready once more to be so again.
Take away this foundation, and they all fall to the ground. And it is worth con-
sideration of what kind that principle is, which was naturally improved unto such
pernicious effects, which quickly was found to be a meet and effectual engine in
the hand of Satan to destroy and murder the servants of Christ.

Had the churches of Christ been left unto their primitive liberty under the en-
joined duties of reading and expounding the Scripture, of singing psalms unto the
praise of God, of the administration of the sacraments of baptism and the Lord's
supper, and of diligent preaching the word, all of them with prayer, according
unto the abilities and spiritual gifts of them who did preside in them, as it is evi-
dent that they were for some ages, it is impossible for any man to imagine what
evils would have ensued thereon that might be of any consideration, in comparison
of those enormous mischiefs which followed on the contrary practice. And as
unto all the inconveniences which, as it is pretended, might ensue on this liberty,
there is sufficient evangelical provision for their prevention or cure made in the
gospel constitution and communion of all the true churches of Christ.

But this was not the whole of the evil that attended this imposition, for by this
means all spiritual, ministerial gifts were caused to cease in the church; for as
they are talents given to trade withal, or manifestations of the Spirit given to
profit or edify the church, they will not reside in any subject, they will not abide,
if they are by any received, if they are not improved by continual exercise. We
see every day what effects the contempt or neglect of them doth produce. Where-
fore, this exercise of them being restrained and excluded by this imposition, they
i See this volume of the author's works, p. 420.— Ed.

PREFACE TO THE READER. 247

were utterly lost in the church, so that it was looked on as a rare thing for any
one to be able to pray in the administration of divine worship, yea, the pretence of
such an ability was esteemed a crime, and the exercise of it a sin scarce to be par-
doned; yet do I not find it in any of the ancient canons reckoned among the faults
for which a bishop or a presbyter was to be deposed. But that hereon arose, in
those who were called to officiate in public assemblies, as unto the gifts which they
had received for the edification of the church in divine administrations, that neg-
lect which hath given a fatal wound unto the light and holiness of it, is openly
evident; for when the generality of men of that order had provision of prayers
made for them, which they purchased at an easy rate, or had them provided for
them at the charge of the people, they were contented to be at rest, freed from
that labour and travail of mind which are required unto the constant exercise and
improvement of spiritual gifts. This imposition was the grave wherein they were
buried ; for at length, as it is manifest in the event, our Lord Jesus Christ being
provoked with their sloth and unbelief, did withhold the communication of such
gifts from the generality of those who did officiate in divine worship. And hereby
they lost, also, one great evidence of the continuance of his mediatory life in heaven
for the preservation of the church.

It is known that this was and is the state of things in the Roman church with
reference unto their whole worship in their public assemblies; and, therefore, al-
though they have indulged divers enthusiasts, whose revelations and actings, pre-
tended from the Holy Spirit, have tended to the confirmation of their superstitions,
and some of them have ventured at notions about mental prayer which they under-
stand not themselves, yet as unto free prayer by the assistance of the Holy Ghost,
in the church assemblies or otherwise, they were the first, and continue to be the
fiercest opposers of it: and it is their interest so to be; for shake this foundation
of the imposition of an entire system of humanly-devised prayers for the only way
and means of the worship of the church, and the whole fabric of the mass, with all
the weight of their religion (if vanity and imagination may be said to have any
weight) which is laid thereon, will tumble into the pit from whence it came. And,
therefore, I must here acquaint the reader that the first occasion of writing this
discourse was the perusal of Mr Cressy's preface to his Church History,1 wherein,
out of a design to advance the pretended mental prayer of some of his enthusiasts,
he reflects with much contumely and reproach upon that free praying by the aids
of the Spirit of God which we plead for; and he will find that all his pretences are
examined in the latter part of this discourse.

But notwithstanding these things, those of the Roman church do at this day
boast themselves of their devotions in their prayers private and public, and have
prevailed thereby on many, disposed unto a compliance with them by their own
guilt, ignorance, and superstition. The vanity of their pretence hath been well
detected, by evincing the idolatry whereby all or the most of their devotions are
vitiated and rendered unacceptable. But this also is of weight with me, that the
provision of the system and order of their whole devotion, and its exercise, are ap-
parently composed and fitted unto the exclusion of the whole work of the Spirit of
God in prayer; and yet do they continue under such an incredible delusion as to
oppose, revile, and condemn the prayers of others who are not of their communion,
on this consideration, that those who make them have not the Holy Spirit nor his
aids, which are all confined unto their church ! But if any society of men in the
world maintaining the outward profession of Christian religion can do more to
exclude the Holy Ghost and all his operations, in prayer and divine worship, than

• Hugh Paul in cle Cressey was a noted controversialist in defence of Popery, and, among other pro-
ductions devoted to this object, wrote two treatises in reply to Stillingfleet. The work to which Owen
alludes is entitled, " Church History of Britain ; or, England from the Beginning of Christianity to the
Norman Conquest," and was published in 1668.— Ed.

248 PREFACE TO THE READER.

their church hath done, I shall acknowledge myself greatly mistaken. It is no-
thing but ignorance of him and his whole work, with all the ends for which he is
promised unto the church (that I say not a hatred and detestation of them) that
causeth any to embrace their ways of devotion.

But to return. The things pleaded for may be reduced unto the ensuing
heads: —

1. No persons, no churches, are obliged, by virtue of any divine constitution,
precept, or approved example, to confine themselves, in their public or private
worship, unto set or humanly-devised forms of prayer. If any such constitution,
precept, or example can be produced (which hitherto hath not been done) it ought
to be complied withal. And whilst others are left unto their liberty in their use,
this is sufficient to enervate all pleas for their imposition.

2. There is a promise in the Scripture, there are many promises, made and be-
longing unto the church unto the end of the world, of the communication of the
Holy Spirit unto it, as unto peculiar aids and assistances in prayer. To deny this,
is to overthrow the foundation of the holiness and comfort of all believers, and to
bring present ruin to the souls of men in distress.

3. It is the duty of believers to look after, to pray for, those promised aids and
assistances in prayer. Without this all those promises are despised, and looked on
as a flourish of words, without truth, power, or efficacy in them. But, —

4. This they are commanded to do, and have blessed experience of success therein.
The former is plain in the Scripture, and the latter must be left unto their own
testimony living and dying.

5. Beyond the divine institution of all the ordinances of worship in the church,
with the determination of the matter and form which are essential unto them, con-
tained in the Scripture, and a due attendance unto natural fight in outward cir-
cumstances, there is nothing needful unto the due and orderly celebration of all
public worship in its assembly. If any such thing be pretended, it is what Christ
never appointed, nor the apostles ever practised, nor the first churches after them,
nor hath it any promise of acceptance.

6. For the preservation of the unity of faith, and the communion of churches
among themselves therein, they may express an agreement, as in doctrine by a
joint confession of faith, so in a declaration of the material and substantial parts
of worship, with the order and method thereof; on which foundation they may in
all things communicate with each other as churches, and in the practice of their
members.

7. Whereas the differences about prayer under consideration concern Christian
practice in the vitals of religion, great respect is to be had unto the experience of
them that do believe, where it is not obstructed and clouded by prejudices, sloth,
or adverse principles and opinions. Therefore, the substance of the greatest part
of the ensuing discourse consists principally in the declaration of those concern-
ments of prayer which relate unto practice and experience. And hence it follows, —

8. That the best expedient to compose these differences amongst us, is for every
one to stir up the gift and grace of God that is in him, and all of us to give up
ourselves unto that diligence, frequency, fervency, and perseverance in prayer
which God requireth of us ; especially in such a season as that wherein we live, — a
time wherein they, whoever they be, who trouble others may, for aught they know,
be near unto trouble themselves. This will be the most effectual means to lead us
all unto the acknowledgment of the truth, and without which an agreement in
notions is of little use or value.

But, I confess, hopes are weak concerning the due application of this remedy
unto any of our evils or distempers. The opinions of those who deny all internal,
real, efficacious operations of the Holy Spirit on the souls of men, and deride all

PREFACE TO THE READER. 249

their effects, have so far diffused and rivetted themselves into the minds of many
that, little is to be expected from a retreat unto those aids and reliefs. This evil
in the profession of religion was reserved for these latter ages ; for although the
work and grace of the Holy Spirit in divine worship was much neglected and lost
in the world, yet no instances can be given in ages past of such contempt cast
upon all his internal grace and operations as now abounds in the world. If the
Pelagians, who were most guilty, did fall into any such excesses, they have escaped
the records and monuments that remain of their deportment. Bold efforts they
are of atheistical inclinations in men openly avowing their own ignorance and
utter want of all experience in things spiritual and heavenly. Neither doth the
person of Christ or his office meet with better entertainment amongst many ; and
by some they have been treated with scurrility and blasphemy. In the meantime,
the contests about communion with churches are great and fierce. But where
these things are received and approved, those who live not on a traditionary faith
will not forsake Christ and the gospel, or renounce faith and experience, for the
communion of any church in the world.

But all flesh almost hath corrupted its way. The power of religion, and the
experience of it in the souls of men, being generally lost, the profession of it is of
no great use, nor will long abide; yea, multitudes, all the world over, seem to
be weary of the religion which themselves profess, so far as it is pleaded to be of
divine revelation, be it true or false, unless it be where they have great secular
advantages by their profession of it. There is no greater pretence of a flourishing
state in religion than that of some churches of the Roman communion, especially
one at this day ; — but if the account which is given us from among themselves
concerning it be true, it is not much to be gloried in ; for set aside the multitude
of atheists, anti-scripturists, and avowed disbelievers of the supernatural mysteries
of the gospel, and the herd that remains influenced into a hatred and persecution
of the truth by a combination of men upholding themselves and their way by ex-
travagant secular interests and advantages, is not very highly considerable, yea,
their present height seems to be on a precipice. What inroads in other places, —
bold opinions concerning the authority of Scripture and the demonstration of it,
the person and office of Christ, the Holy Spirit and all his operations, with the
advancement of a pretence of morality in opposition to evangelical grace in its
nature and efficacy, — are made every day is known unto all who consider these
things. And although the effects of this poison discover themselves daily, in the
decays of piety, the increase of immoralities of all sorts, and the abounding of
flagitious sins, exposing nations unto the high displeasure of God, yet the security
of most in this state of things proclaims itself in various fruits of it, and can never
be sufficiently deplored.

Whereas, therefore, one means of the preservation of the church, and its deliver-
ance out of these evils, is a due attendance unto, the discharge of this duty of
prayer, the declaration of its nature, with a vindication of the springs and causes
from whence it derives its efficacy, which are attempted in the ensuing discourse,
may, I hope, through the blessing of God, be of some use unto such whose minds
are sincere in their inquiries after truth.

THE WOEK OF THE HOLY SPIRIT IN PRAYER AS THE SPIRIT

OF GRACE AND SUPPLICATIONS, AND THE

DUTY OF BELIEVERS THEREIN;

WITH A BRIEF INQUIRY INTO THE NATURE AND USE OF MENTAL PRAYER AND FORMS.

CHAPTER I.

The use of prayer, and the work of the Holy Spirit therein.

The works of the Spirit of God towards believers are either general,
and not confined with a respect unto any one duty more than an-
other, or particular, with respect unto some especial duty. Of the
first sort are regeneration and sanctification, which, being common
unto them all, are the general principles of all actings of grace or
particular duties in them. But there are, moreover, sundry especial
works or operations of this Holy Spirit in and towards the disciples
of Christ, which, although they may be reduced unto the general
head of sanctification, yet they fall under an especial consideration
proper unto themselves. Of this sort is the aid or assistance which
he gives unto us in our prayers and supplications.

I suppose it will be granted that prayer, in the whole compass
and extent of it, as comprising meditation, supplication, praise, and
thanksgiving, is one of the most signal duties of religion. The light
of nature in its most pregnant notions, with its practical language in
the consciences of mankind, concurs in its suffrage with the Scrip-
ture in this matter; for they both of them jointly witness that it is
not only an important duty in religion, but also that without it there
neither is nor can be the exercise of any religion in the world. Never
any persons lived in the acknowledgment of a Deity, but under the
conduct of the same apprehension they thought the duty of vows,
prayers, and praises, incumbent on them, as they found occasion ;
yea, although they found out external, ceremonious ways of solemniz-
ing their devotions, yet it was this duty of prayer alone which was
their natural, necessary, fundamental acknowledgment of that Divine

252 WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.

Being which they did own. Neither are there any considerable
stories extant recording the monuments of the ancient heathen na-
tions of the world, wherein (to the shame of degenerate Christianity
it may be spoken) there are not more frequent accounts given of
their sacred invocations and supplications unto their supposed gods
than are to be found in any of the historical monuments and stories
concerning the actions of Christian nations in these latter ages.
This, therefore, is the most natural and most eminent way and means
of our converse with God, without which converse we have no pre-
sent advantage above the beasts that perish but such as will turn
unto our eternal disadvantage in that misery whereof they are inca-
pable. This is the way whereby we exercise towards him all that
grace which we do receive from him, and render him an acceptable
acknowledgment of that homage and revenue of glory which we are
never able to exhibit in their due kind and measure. Of what use
and advantage the due performance of this duty is unto ourselves no
man is able fully to express; every one can add somewhat of his
own experience. But we need not insist on the commendation of
prayer, for it will be said, aBy whom was it ever discommended?"

And I wish I saw reason to acquiesce in that reply; for not only
the practice of the most, but the declared opinions of many, do evi-
dence that neither the excellency of this duty nor its necessity doth
find such acceptance and esteem in the minds of men as is pretended.
But this being not my present design, I shall not farther insist upon
I it; for my purpose is not to treat of the nature, necessity, properties,
uses, effects, and advantages, of this gracious duty, as it is the vital
breath of our spiritual life unto God. Its original in the law of na-
ture, as the first and principal means of the acknowledgment of a
Divine Power, whereof the neglect is a sufficient evidence of practical
atheism (for he that prayeth not says in his heart, " There is no
God"); its direction in the Scripture, as to the rule, manner, and
proper object of it; the necessity of its constant use and practice,
both from especial commands and our state in this world, with the
whole variety of inward and outward occasions that may befall us, or
we may be exercised withal ; arguments, motives, and encourage-
ments unto constancy, fervency, and perseverance in the performance
of the duty of it, with known examples of its mighty efficacy and
marvellous success; the certain advantages which the souls of be-
lievers do receive thereby, in spiritual aids and supplies of strength,
with peace and consolation; with sundry other of its concernments,
although much treated of already by many, might yet be farther con-
sidered and improved. But none of these is my present design.
The interest of the Holy Spirit of God by his gracious operations
in it is that alone which I shall inquire into.

CHAP. I.] USE OF PRAYER. 253

And it cannot be denied but that the work and actings of the
Spirit of grace in and towards believers with respect unto the duty
of prayer are more frequently and expressly asserted in the Scrip-
ture than his operations with respect unto any other particular grace
or duty whatever. If this should be called into question, the ensu-
ing discourse, I hope, will sufficiently vindicate and confirm its truth.
But hereby believers are instructed, as in the importance of the duty
itself, so in the use and necessity of the aid and assistance of the
Spirit of God in and unto the right discharge or performance of it ;
for where frequent plain revelations concur, in multiplied commands
and directions, with continual experience, as it is with them in this
case, their instruction is firm, and in a way of being fixed on their
minds. As this rendereth an inquiry hereinto both necessary and
seasonable, (for what can be more so than that wherein the spiritual
life and comfort of believers are so highly concerned, and which ex-
hibiteth unto us so gracious a condescension of divine love and good-
ness?) so, moreover, the opposition that is made in the world against
the work of the Spirit of God herein, above all other his operations,
requires that something be spoken in the vindication of it.

But the enmity hereunto seems to be peculiar unto these latter
ages, I mean among such as pretend unto any acquaintance with
these things from the Scripture. It will be hard to find an instance
in former ages of any unto whom the Spirit of God, as a Spirit of
grace and supplication, was a reproach. But as now the contradic-
tion herein is great and fierce, so is there not any difference con-
cerning any practical duty of religion wherein parties at variance are
more confident and satisfied in and about their own apprehensions
than they are who dissent about the work of the Spirit of God in our
prayers and supplications; for those who oppose what is ascribed by
others unto him herein are not content to deny and reject it, and to
refuse a communion in the faith and practice of the work so ascribed
unto him, but, moreover, such is the confidence they have in their
conceptions, that they revile and speak evil contemptuously and de-
spitefully of what they do oppose. Hence ability to pray, as is
pleaded, by the assistance of the Holy Ghost is so far from being
allowed to be a gift, or a grace, or a duty, or any way useful among
men, that it is derided and scorned as a paltry faculty, fit to be ex-
ploded from among Christians; and at length it is traduced as an
invention and artifice of the Jesuits, to the surprisal and offence of
many sober persons ; the unadvisedness of which insinuation the en-
suing discourse will manifest.

Others, again, profess that of all the pi-ivileges whereof they are
made partakers in this world, of all the aids, assistances, or gifts
which they receive from or by the Spirit of God, that which "he com-

254 WORK OF THE HOLY SPIRIT IN PRAYER [BOOK VII.

municates and helps them withal in their prayers and supplications is
the most excellent and inestimable ; and herein they have, living and
dying, in all troubles, distresses, temptations, and persecutions, such
assurance and satisfaction in their minds, as that they are not in the
least moved with all the scorn and contempt that are cast upon their
profession and practice in the exercise of the gift which they have
received, but rather judge that they contract the guilt of great sin to
themselves by whom this work of the Spirit is reproached. Hence I
know not any difference about religious things that is managed with
greater animosities in the minds of men and worse consequents than
this which is about the work of the Spirit of God in prayer ; which,
indeed, is the hinge on which all other differences about divine wor-
ship do turn and depend. It may, therefore, be well worth our while,
yea, it is our duty, sedately and diligently to inquire into what the
Scripture teacheth us in this matter; wherein we must acquiesce, and
whereby all experiences on the one side or the other must be tried
and regulated. Two things, therefore, I do propose unto myself in
the ensuing discourse, concerning both which I shall plainly and
briefly endeavour the satisfaction of indifferent and unprejudiced
readers; — and these are, first, To evince that there is promised and
actually granted an especial tvork of the Spirit of God in the prayers
or praises of believers under theNew Testament; secondly, To declare
the nature of that work, wherein it doth consist, or the manner of
the operation of the Holy Spirit therein. And if in these things no
impression can be made on the minds of men possessed with those
mighty prejudices which reject their very proposal and all consider-
ation of them with contempt, yet it may be of use unto them who,
being not biassed with the undue love or hatred of parties of men,
nor elated with high valuations of their own conceptions above those
of others, whom they think they have reason if not to hate, yet to
scorn, do sincerely desire to live unto God, and to prefer the per-
formance of their duty unto all other considerations, endeavouring
to subdue their inclinations and affections thereunto. Nor do I de-
sire more of any reader but that he will grant that he is herein con-
versant about things which will have an influence into his everlast-
ing account

CHAPTER II.

Zech. xii. 10 opened and vindicated.

The especial promise of the administration of the Spirit of God
unto the* end under consideration is that which I shall lay as the

CHAP. II.] ZECH. XII. 10 OPENED AND VINDICATED. 255

foundation of the ensuing discourse. Zech. xii. 10, "I will pour upon
the house of David, and upon the inhabitants of Jerusalem, the Spirit
of grace and of supplications/' The Spirit here promised is the Spirit
of God, " the Holy Spirit," with respect unto the especial end for
which he is promised. And the manner of his administration in the
accomplishment of the promise is expressed by Vi9??i» " I will pour
out." The same word is used to the same purpose, Ezek. xxxix. 29,
Joel ii. 28, as are also other words of the same importance, which
we render by "pouring out," as Pro v. i. 23; Isa. xxxii. 15, xliv. 3,
hi. 15.

1. Two things have been elsewhere declared concerning this expres-
sion, applied unto the communication of the Holy Ghost: — (1.) That
a plentiful dispensation of him unto the end for which he is promised,
with respect unto a singular and eminent degree in his operations, is
intended therein. The apostle expresseth this word, or the accom-
plishment of what is promised in it, by i^xliV ^^0iJg'Ms, Tit. hi. 6,
" he hath richly," or abundantly, " poured out his Spirit." Not,
therefore, a mere grant and communication of the Spirit, but a
plentiful effusion of him, is intended; which must have some
eminent effects as pledges and tokens thereof, for it is absurd to
speak of a " plentiful, abundant effusion," with degrees above what
was before granted, and yet there be no certain ways or means
whereby it may be evidenced and demonstrated. The Spirit, there-
fore, is so promised in this place as to produce some notable and
peculiar effects of his communication. (2.) That this promise is
peculiar unto the days of the gospel; I mean, every promise is
so where mention is made of pouring out the Spirit on men ; which
may be evinced by the consideration of every place where this ex-
pression is used. But in this place it is most unquestionable, the
immediate effect of it being a looking unto Christ as he was pierced.
And it may be yet farther observed, that there is a tacit comparison
in it with some other time or season, or some other act of God,
wherein or whereby he gave his Spirit before, but not in that way,
manner, or measure that he now promiseth to bestow him. Of the
whole of these observations, Didymus gives us a brief account, De
Spir. Sane. i. 1 : " Significat autem effusionis verbum, largam, et
divitem muneris abundantiam; itaque cum unus quis alicubi, aut
duo Spiritum Sanctum accipiunt, non dicitur, ' Effundam de Spiritu
meo/ sed tunc, quando in universas gentes munus Spiritus Sancti
redundaverit."

2. Those unto whom he is thus promised are " the house of David,
and the inhabitants of Jerusalem," — that is, the whole church, ex-
pressed in a distribution into the ruling family and the body of the
people under their rule. And the family of David, which was then

256 WORK OF THE HOLY SPIRIT IN PRAYER [BOOK VII.

in supreme power among the people in the person of Zerubbabel, is
expressly mentioned for three reasons: — (1.) Because the faithfulness
of God in his promises was concerned in the preservation of that
family, whereof the Messiah was to spring, Christ himself being
thereby, in the rule of the church, typed out in an especial manner.
(2.) Because all the promises in a peculiar manner were first to be
fulfilled in the person of Christ, so typed by David and his house.
On him the Spirit, under the New Testament, was first to be poured
out in all fulness; and from him to be communicated unto others.
(3.) It may be to denote the especial gifts and graces that should be
communicated unto them who were to be employed in the rule and
conduct of the church under him, the king and head thereof. And
'' the inhabitants of Jerusalem" is a phrase expressive of the whole
church, because that was the seat of all their public ordinances of
worship. See Ps. cxxii. Wherefore, the whole spiritual church of
God, all believers, are the object of this promise, as represented in
the " house of David and the inhabitants of Jerusalem."

3. The especial qualifications of the promised Spirit are two ; for, —
(1.) He is to be ID D&*1, a " Spirit of grace." ID which the Greek con-
stantly renders %ap/g, and we from the Latin gratia, "grace," is derived
from \V}, as is also the following word, which signifies to "have mercy,"
or " compassion," to be "gracious;" as all the words whereby God's
gracious dealings with sinners [are expressed] in the Hebrew do in-
clude the sigaification of pity, compassion, free goodness, and bounty.
And it is variously used in the Scripture : sometimes for the grace
and favour of God, as it is the fountain of all gracious and merciful
effects towards us, Rom. i. 7, iv. 16, v. 2, 15, 20, vi. 1, xi. 5; 1 Cor.
i. 3 ; and in other places innumerable ; — and sometimes for the prin-
cipal effect thereof, or the gracious favour of God whereby he accepts
us in Christ, Eph. ii. 5 ; 2 Thess. i. 1 2 ; which is the grace the apostle
prays for in the behalf of the church, Rom. xvi. 20 ; 1 Cor. xvi. 23.
And sometimes it is applied unto the favour of men, and acceptation
with them, called the "finding grace" or "favour" in the sight of
any, Gen. xxxix. 4, 21 ; 1 Sam. ii. 26; Prov. iii. 4; Esther ii. 15, 17,
v. 2; Luke ii. 52; Acts iv. 33; — and sometimes for the free effectual
efficacy of grace in those in whom it is, Acts xiv. 26; 1 Cor. xv. 10;
2 Cor. xii. 9; — and sometimes for our justification and salvation by
the free grace or favour of God in Christ, John i. 17; 1 Pet. i. 13; —
for the gospel itself, as the instrument of the declaration and com-
munication of the grace of God, 2 Cor. vi. 1; Eph. iii. 2; Col. i. 6;
Tit. ii. 11 ; — for the free donation of the grace and gifts of the Spirit,
John i. 16; Eph. iv. 7. And many other significations it hath, which
belong not unto' our purpose.

Three things may be intended in this adjunct of grace.

CHAP. II.] ZECH. XII. 10 OPENED AND VINDICATED. 257

[1.] A respect of the sovereign cause of his dispensation, which is
no other but the mere grace of God. He may be called a " Spirit
of grace," because his donation is an effect of grace, without the least
respect unto any desert in those unto whom he is given. This reason
of the appellation is declared, Tit. iii. 4-7. The sole cause and
reason, in opposition unto our own works or deservings, of the pour-
ing out of the Spirit upon us, is the love and kindness of God in
Jesus Christ ; whence he may be justly called a " Spirit of grace."
[2.] Because he is the author of all grace in and unto them on
whom he is poured out; so God is called the " God of all grace,"
because he is the fountain and author of it. And that the Holy
Spirit is the immediate efficient cause of all grace in us hath been
elsewhere proved, both in general and in the principal instances of
regeneration and sanctification ; and it shall be yet farther confirmed
in what doth ensue. [3.] ID is commonly used for that grace or
favour which one hath with another : " Let me find grace in thy
sight;" as in the instances before quoted. And so the Spirit also
may be called a " Spirit of grace," because those on whom he is
poured out have grace and favour with God ; they are gracious with
him, as being " accepted in the Beloved," Eph. i. 6. Whereas,
therefore, all these concur wherever this Spirit is communicated, I
know no reason why we may not judge them all here included,
though that in the second place be especially intended. The Spirit is
promised to work grace and holiness in all on whom he is bestowed.

(2.) He is, as thus poured out, a " Spirit B^^D, of supplications;"
that is, of prayer for grace and mercy. The word is formed from
1^0 j as the other, to be gracious or merciful, and, expressing our act
towards God, it is prayer for grace, — supplication; and it is never
used but to express vocal prayer, either in the assemblies of the
people of God or by private persons. " Hearken to the voice of my
supplications," is rendered by the apostle Paul txsTnpiag, Heb. v. 7;
in which place alone in the Scripture that word is used. Originally
it signifies a bough or olive-branch wrapped about with wool or bays,
or something of the like nature, which those carried in their hands
and lifted up who were suppliants unto others for the obtaining of
peace or the averting of their displeasure. Hence came the phrase of
velamenta praferre} to hold out such covered branches. So Livy, De
Bel. Punic, lib. xxiv. cap. SO, "Ramos olese, ac velamenta alia suppli-
cantium porrigentes, orare,ut reciperent sese;" — "Holding forth olive-
branches, and other covered tokens used by suppliants, they prayed
that they might be received" into grace and favour. Which custom
Virgil declares in his iEneas addressing himself to Evander: —

" Optime Grajugenum, cui me fortuna precari
Et vitta comptos voluit piceteudere ramos." — Virg. iEn. viii. 127.
VOL. IV. 17

258 WOEK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.

And they called them ixerripioug SaWovg, " branches of supplication,"
or prayer. And they constantly called those prayers which they
made solemnly unto their gods, suj)plicia and supplicationes, Liv.,
lib. x. cap. 23, "Eo anno prodigia multa fuerunt: quorum averruncan-
dorum caussa supplicationes in biduum senatus decrevit;" a form of
which kind of prayer we have in Cato, De Re Rustica, cap. xiii.,
" Mars pater te precor quoesoque ut calamitates ."

Some render E^nri by miserationes or lamentationes, and inter-
pret it of men's bemoaning themselves in their prayers for grace and
mercy, — which in the issue varies not from the sense insisted on ; but
whereas it is derived from 1^0, which signifies to be merciful or
gracious, and expresses an act of ours towards God, it can properly
signify nothing but supplications for mercy and grace, nor is it
otherwise used in the Scripture. See Job xli. 3; Prov. xviii. 23;
Dan. ix. 3 ; Jer. xxxi. 9 ; 2 Chron. vi. 21 ; Jer. iii. 21 ; Ps. xxviii. 2, 6,
xxxi. 22, cxvi.l, cxxx. 2, cxl. 6, cxliii. 1; Dan. ix.18, 23; Ps. lxxxvi. 6;
which are all the places, besides this, where the word is used; in all
which it denotes deprecation of evil and supplication for grace, con-
stantly in the plural number, to denote the earnestness of men.

B^nfi, therefore, are properly supplications for grace and mercy,
for freedom and deliverance from evil, put by a synecdoche for all
sorts of prayer whatever. We may, therefore, inquire in what sense
the Holy Spirit of God is called a " Spirit of supplications," or what
is the reason of this attribution unto him. And he must be so either
formally or efficiently, either because he is so in himself or unto us.
If in the former way, then he is a Spirit who himself prayeth, and,
according to the import of those Hebraisms, aboundeth in that duty.
As a '•' man of wickedness," Isa. lv. 7, or a " man of blood," is a man
wholly given to wickedness and violence; so, on the other hand, a
" Spirit of supplications" should be a Spirit abounding in prayer for
mercy and the diverting of evil, as the word imports. Now, the
Holy Ghost cannot be thus a Spirit of supplication, neither for him-
self nor us. No imagination of any such thing can be admitted with
respect unto himself without the highest blasphemy. Nor can he
in his own person make supplications for us; for besides that any
such interposition in heaven on our behalf is in the Scripture wholly
confined unto the priestly office of Christ and his intercession, all
prayer, whether oral or interpretative only, is the act of a nature in-
ferior unto that which is prayed unto. This the Spirit of God hath
not; he hath no nature inferior unto that which is divine. We can-
not, therefore, suppose him to be formally a Spirit of supplication,
unless we deny his deity. He is so, therefore, efficiently with re-
spect unto us, and as such he is promised unto us. Our inquiry,
therefore, in general, is how or in what sense he is so. And there are

CHAP. II.] ZECH. XII. 10 OPENED AND VINDICATED. 259

but two ways conceivable whereby this may be affirmed of him : —
[1.] By working gracious inclinations and dispositions in us unto
this duty ; [2.] By giving a gracious ability for the discharge of it in
a due manner. These, therefore, must belong unto and do comprise
his efficiency as a Spirit of supplication.,

Both of them are included in that of the apostle, " The Spirit
itself maketh intercession for us/' Rom. viii. 26. Those who can put
any other sense on this promise may do well to express it. Every
one consistent with the analogy of faith shall be admitted, so that
we do not judge the words to be void of sense and to have nothing
in them. To deny the Spirit of God to be a Spirit of supplication in
and unto believers is to reject the testimony of God himself.

By the ways mentioned we affirm that he is so, nor can any other
way be assigned.

[1.] He is so by working gracious inclinations and dispositions
in us unto this duty. It is he who prepareth, disposeth, and in-
clineth the hearts of believers unto the exercise thereof with delight
and spiritual complacency. And where this is not, no prayer is ac-
ceptable unto God. He delights not in those cries which an un-
willing mind is pressed or forced unto by earthly desires, distress, or
misery, James iv. 3. Of ourselves, naturally, we are averse from any
converse and intercourse with God, as being alienated from living
unto him by the ignorance and vanity of our minds.

And there is a secret alienation still working in us from all duties
of immediate communion with him. It is he alone who worketh us
unto that frame wherein we pray continually, as it is required of us;
our hearts being kept ready and prepared for this duty on all occa-
sions and opportunities, being in the meantime acted and steered
under the conduct and influence of those graces which are to be ex-
ercised therein. This some call the " grace of prayer" that is given us
by the Holy Ghost, as I suppose improperly, though I will not con-
tend about it; for prayer absolutely and formally is not a peculiar
grace distinct from all other graces that are exercised in it, but it is
the way and manner whereby we are to exercise all other graces of
faith, love, delight, fear, reverence, self-abasement, and the like,
unto certain especial ends. And I know no grace of prayer distinct
or different from the exercise of these graces. It is, therefore, a holy
commanded way of the exercise of other graces, but not a peculiar
grace itself. Only, where any person is singularly disposed and de-
voted unto this duty, we may, if we please, though improperly, say
that he is eminent in the grace of prayer. And I do suppose that
this part of his work will not be denied by any, no, not that it is in-
tended in the promise. If any are minded to stand at such a dis-
tance from other things which are ascribed unto him, or have such

260 WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.

an abhorrency of allowing him part or interest in our supplications
as that we may in any sense be said to pray in the Holy Ghost, that
they will not admit of so much as the work of his grace, and that
wrought in believers by virtue of this promise, they will manage an
opposition unto his other actings at too dear a rate to be gainers
by it.

[2.] He is so by giving an ability for prayer, or communicating a
gift unto the minds of men, enabling them profitably unto them-
selves and others to exercise all his graces in that especial way of
prayer. It will be granted afterward that there may be a gift of
prayer used where there is no grace in exercise, nor perhaps any to
be exercised, — that is, as some improperly express it, " the gift of
prayer, where the grace of prayer is not \" but in declaring how the
Spirit is a Spirit of supplication, we must take in the consideration
of both. He both disposeth us to pray, that is, to the exercise of
grace in that especial way, and enableth us thereunto. And where
this ability is wholly and absolutely wanting, or where it is rejected
or despised, although he may act and exercise those very graces
which are to be exercised in prayer, and whose exercise in that way
is commonly called the "grace of prayer," yet this work of his belongs
unto the general head of sanctification, wherein he preserves, excites,
and acts all our graces, and not unto this especial work of prayer,
nor is he a Spirit of supplication therein. He is, therefore, only a
Spirit of supplication, properly, as he communicates a gift or ability
unto persons to exercise all his graces in the way and duty of prayer.
This is that which he is here promised for, and promised to be poured
out for; that is, to be given in an abundant and plentiful manner.
Wherever he is bestowed in the accomplishment of this promise, he
both disposeth the hearts of men to pray and enableth them so to
do. This ability, indeed, he communicates in great variety, as to the
degrees of it, and [as to its] usefulness unto others in its exercise, but
he doth it unto every one so far as is necessary unto his own spiri-
tual concernments, or the discharge of his duty towards God and all
others. But whereas this assertion contains the substance of what
we plead for, the farther confirmation of it must be the principal
subject of the ensuing discourse.

That this is the sense of the place, and the mind of the Holy
Ghost in the words, needs no other demonstration but that it is
expressive of their proper signification, neither can any other sense
tolerably be affixed on them. To deny the Holy Spirit to be deno-
minated a Spirit of supplication, because he inclineth, disposeth, and
enableth them to pray unto whom he is promised, and on whom he
is bestowed as such, is to use a little too much liberty in sacred
things.

CHAP. II.] ZECH. XII. 10 OPENED AND VINDICATED. 2C1

A learned man of late, out of hatred unto the Spirit of prayer, or
prayer as his gift, hath endeavoured to deprive the church of God of
the whole benefit and comfort of this promise (Amyrald. Prcefat. in
Psal.) ; for he contends that it belongs not unto the Christian church,
but unto the Jews only. Had he said it belonged unto the Jews in
the first place who should be converted unto Christ, he had not gone
so wide from the truth nor from the sense of other expositors,
though he had said more than he could prove. But to suppose that
any grace, any mercy, any privilege by Jesus Christ, is promised
unto the Jews, wherein Gentile believers shall be no sharers, that
they should not partake of the same kind, whoever hath the prero-
gative as to degrees, is fond and impious; for if they also are chil-
dren of Abraham, if the blessing of faithful Abraham do come upon
them also, if it is through them that he is the heir of the world, his
spiritual seed inhabiting it by right in all places, then unto them do
all the promises belong that are made unto him and his seed. And
whereas most of the "exceeding great and precious promises" of the
Old Testament are made to Jacob and Israel, to Jerusalem and
Zion, it is but saying that they are all confined unto the Jews, and so
at once to despoil the church of God of all right and title to them ;
which impious folly and sacrilege hath been by some attempted.
But whereas all the promises belong unto the same covenant, with
all the grace contained in them and exhibited by them, whoever is
interested by faith in that covenant is so in all the promises of God
that belong thereunto, and hath an equal right unto them with
those unto whom they were first given. To suppose, now that the
Jews are rejected for their unbelief, that the promises of God made
unto them whilst they stood by faith are ceased and of no use, is to
overthrow the covenant of Abraham, and, indeed, the whole truth of
the New Testament. But the apostle assures us that "all the pro-
mises of God in Christ are yea, and in him Amen, unto the glory
of God by us;" that is, in their accomplishment in us and towards
us, 2 Cor. i. 20. So, also, he positively affirms that all believers
have received those promises which originally were made unto Israel,
2 Cor. vi. 16-18, vii. 1. And not only so, but he declareth also that
the promises which were made of old unto particular persons on
especial occasions, as to the grace, power, and love contained in them
and intended by them, do yet belong unto all individual believers,
and are applicable by them unto all their especial occasions, Heb.
xiii. 5, 6. And their right unto or interest in all the promises of
God is that which those who are concerned in the obedience of faith
would not forego for all that this world can